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HOMILIES OF ST. JOHN CHRYSOSTOM
ARCHBISHOP OF CONSTANTINOPLE
ON THE GOSPEL ACCORDING TO
ST. MATTHEW
HOMILIES LXV & LXVIII (MATT. 20 & 21)

HOMILY LXV.

MATT. XX. 17--19.

"And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, Behold, we go up to Jerusalem; and the Son of Man shall be betrayed unto the chief priests and unto the Scribes, and they shall condemn Him to death, and shall deliver Him to the Gentiles to mock, and to scourge, and to crucify Him; and the third day He shall be raised."

He goeth not up at once to Jerusalem when He is come out of Galilee, but having first wrought miracles, and having stopped the mouths of Pharisees, and having discoursed with His disciples of renouncing possessions: for, "if thou wilt be perfect," saith He, "sell that thou hast: "(1) and of virginity, "He that is able to receive, let him receive it:"(2) and of humility, "For except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven:"(3) and of a recompense of the things here, "For whoso hath forsaken houses, or brethren, or sisters, shall receive an hundredfold in this world:"(4) and of rewards there, "For he shall also inherit," it is said, "eternal life:" then He assails the city next, and being on the point of going up, discourses again of His passion. For since it was likely that they, because they were not willing this should come to pass, would forget it, He is continually putting them in remembrance, exercising their mind by the frequency with which He reminded them, and diminishing their pain.

But He speaks with them "apart," necessarily; for it was not meet that His discourse about these things should be published to the many; neither that it should be spoken plainly, for no advantage arose from this. For if the disciples were confounded at hearing these things, much more the multitude of the people.

What then? was it not told to the people? you may say. It was indeed told to the people also, but not so plainly. For, "Destroy," saith lie, "this Temple, and in three days I will raise it up;"(5) and, "This generation seeketh after a sign, and there shall no sign be given it, but the sign of Jonas; "(6) and again, "Yet a little while am I with you, and ye shall seek me, and shall not find me."(1)

But to the disciples not so, but as the other things He spake unto them more plainly, so also spake He this too. And for what purpose, if the multitude understood not the force of His sayings, were they spoken at all? That they might learn after these things, that fore-knowing it, He came to His passion, and willing it; not in ignorance, nor by constraint But to the disciples not for this cause only did He foretell it; but, as I have said, in order that having been exercised by the expectation, they might more easily endure the passion, and that it might not confound them by coming upon them without preparation. So for this cause, while at the beginning He spake of His death only, when they were practised and trained to hear of it, He adds the other circumstances also; as, for instance, that they should deliver Him to the Gentiles, that they should mock and scourge Him; as well on this account, as in order that when they saw the mournful events come to pass, they might expect from this the resurrection also. For He who had not cloaked from them what would give pain, and what seemed to be matter of reproach, would reasonably be believed about good things too.

But mark, I pray thee, how with regard to the time also He orders the thing wisely. For neither at the beginning did He tell them, lest He should disquiet them, neither at the time itself, lest by this again He should confound them; but when they had received sufficient proof of His power, when He had given them promises that were very great concerning life everlasting, then He introduces also what He had to say concerning these things, once and twice and often interweaving it with His miracles and His instructions.

But another evangelist saith, that He brought in the prophets also as witnesses;(2) and another again saith, that even they themselves understood not His words, but the saying was hid from them, and that they were amazed as they followed Him.(3)

Surely then, one may say, the benefit of the prediction is taken away. For if they knew not what they were hearing, neither could they look for the event, and not looking for it, neither could they be exercised by their expectations.

But I say another thing also more perplexing than this: If they did not know, how were they sorry. For another saith, they were sorry. If therefore they knew it not, how were they sorry? How did Peter say, "Be it far from Thee. this shall not be unto Thee?"(4)

What then may we say? That He should die indeed they knew, albeit they knew not clearly the mystery of the Incarnation.(5) Neither did they know clearly about the resurrection, neither what He was to achieve; and this was hid from them.

For this cause also they felt pain. For some they had known to have been raised again by other persons, but for any one to have raised up himself again, and in such wise to have raised himself as not to die any more, they had never known.

This then they understood not, though often said; nay nor of this self-same death did they clearly know what it was, and how it should come on Him. Wherefore also they were amazed as they followed Him, but not for this cause only; but to me at least He seems even to amaze them by discoursing of His passion.

2. Yet none of these things made them take courage, and this when they were continually hearing about His resurrection. For together with His death this also especially troubled them, to hear that men should "mock and scourge Him," and the like. For when they considered His miracles, the possessed persons whom He had delivered, the dead whom He had raised, all the other marvellous works which He was doing, and then heard these things, they were amazed, if He who doeth these works is thus to suffer. Therefore they fell even into perplexity, and now believed. now disbelieved, and could not understand His sayings. So far at least were they from understanding clearly what He said, that the sons of Zebedee at the same time came to Him, and spake to Him of precedence. "We desire," it is said, "that one should sit on Thy right hand, and one on Thy left "(6) How then doth this evangelist 'say, that their mother came to Him? It is probable both things were done. I mean, that they took their mother with them, with the purpose of making their entreaty stronger, and in this way to prevail with Christ.

For in proof that this is true, as I say, and the request was rather theirs, and that being ashamed they put forward their mother, mark how Christ directs His words to them.

But rather let us learn, first, what do they ask, and with what disposition, and whence they were moved to this? Whence then were they moved to this? They saw themselves honored above the rest, and expected from that they should obtain this request also. But what can it be they ask? Hear another evangelist plainly declaring this. For, "Because He was nigh," it is said, "to Jerusalem, and because they thought the kingdom of God should immediately appear,"(1) they asked these things. For they supposed that this was at the doors, and visible, and that having obtained what they asked, they would undergo none of the painful things. For neither for its own sake only did they seek it, but as though they would also escape the hardships.

Wherefore also Christ in the first place leads them off from these thoughts, commanding them to await slaughter and dangers, and the utmost tenors. For, "Are ye able," saith He, "to drink of the cup that I drink of?"(2)

But let no man be troubled at the apostles being in such an imperfect state. For not yet was the cross accomplished, not yet the grace of the Spirit given. But if thou wouldest learn their virtue, notice them after these things, and thou wilt see them superior to every passion. For with this object He reveals their deficiencies, that after these things thou mightest know what manner of men they became by grace.

That then they were asking, in fact, for nothing spiritual, neither had a thought of the kingdom above, is manifest from hence. But let us see also, how they come unto Him, and what they say. "We would," it is said, "that whatsoever we shall desire of Thee, Thou shouldest do it for us."(3)

And Christ saith to them, "What would ye? "(4) not being ignorant, but that He may compel them to answer, and lay open the wound, and so apply the medicine. But they out of shame and confusion of face, because under the influence of a human passion they were come to do this, took Him privately apart from the disciples, and asked Him. For they went before, it is said, so that it might not be observable to them, and so said what they wished. For it was their desire, as I suppose, because they heard, "Ye shall sit on twelve thrones, to have the first place of these seats. And that they had an advantage over the others, they knew, but they were afraid of Peter, and say, "Command, that one sit on Thy right hand, one on Thy left;" and they urge Him, saying, "Command."

What then saith He? Showing, that they asked nothing spiritual, neither, if they had known again what they were asking, would they have ventured to ask for so much, He saith, "Ye know not what ye ask," how great, how marvellous, how surpassing even the powers above. After that He adds, "Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?"(5) Seest thou, how He straightway drew them off from their suspicion, by framing His discourse from the contrary topics? For ye, He saith, talk to me of honor and crowns, but I to you of conflicts and labors. For this is not the season for rewards, neither shall that glory of mine appear now, but the present time is one of slaughter, and wars, and dangers.

And see how by the form of His question, He both urges and attracts them. For He said not, "Are ye able to be slain?" "Are ye able to pour forth your blood?" but how? "Are ye able to drink of the cup?" Then to attract them to it, He saith, "Which I shall drink of," that by their fellowship with Him in it they might be made more ready.

And a baptism again calls He it; showing that great was the cleansing the world was to have from the things that were being done.

"They say unto Him, We are able."(6) Out of their forwardness they straightway undertook it, not knowing even this which they were saying, but looking to hear what they had asked.

What then saith He? "Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with."(7) Great blessings did He foretell to them. His meaning is, ye shall be counted worthy of martyrdom, and shall suffer these things which I suffer; ye shall close your life by a violent death, and in these things ye shall be partakers with me; "But to sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father."

3. Having first elevated their souls, and made them of a higher character, and having rendered them such as sorrow could not subdue, then He reproves their request.

But what can be this present saying? For indeed there are two points that are subjects of inquiry to many: one, if it be prepared for any to sit on His right hand; and then, if the Lord of all hath not power to bestow it on them for whom it is prepared.

What then is the saying? If we solve the former point, then the second also will be clear to the inquirers. What then is this? No one shall sit on His right hand nor on His left. For that throne is inaccessible to all, I do not say to men only, and saints, and apostles, but even to angels, and archangels, and to all the powers that are on high.

At least Paul puts it. as a peculiar privilege of the Only-Begotten, saying, "To which of the angels said He at any time, Sit thou on my right hand?(1) And of the angels He saith, who maketh His angels spirits;" but unto the Son, 'Thy throne, O God.'"(2)

How then saith He, "To sit on my right hand and on my left is not mine to give," as though there are some that should sit there? Not as though there are; far from it; but He makes answer to the thoughts of them who ask the favor, condescending to their understanding. For neither did they know that lofty throne, and His sitting at the right hand of the Father; how should they, when even the things that were much lower than these, and were daily instilled into them, they understood not? but they sought one thing only, to enjoy the first honors, and to stand before the rest, and that no one should stand before them with Him; even as I have already said before, that, since they heard of twelve thrones, in ignorance what the saying could mean, they asked for the first place.

What therefore Christ saith is this: "Ye shall die indeed for me, and shall be slain for the sake of the gospel, and shall be partakers with me, as far as regards the passion: but this is not sufficient to secure you the enjoyment of the first seat, and to cause that ye should occupy the first place. For if any one else should come, together with the martyrdom, possessed of all the other parts of virtue far more fully than you, not because I love you now, and prefer you to the rest, therefore. shall I set aside him that is distinguished by his good works, and give the first honors to you."

But thus indeed He did not say it, so as not to pain them, but darkly He intimates the self-same thing, saying, "Ye shall drink indeed of my cup, and ye shall be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left, this is not mine to give, but it shall be given to those for whom it is prepared."

But for whom is it prepared? For them who could become distinguished by their works. Therefore He said not, It is not mine to give, but my Father's, lest any should say that He was too weak, or wanting in vigor for their recompense; but how? It is not mine, but of those for whom it is prepared. And in order that what I say may be more explain, let us work it on an illustration, and let us suppose there was some master of the games, then that many excellent combatants went down to the contest, and that some two of the combatants that were most nearly connected with the master of the games were to come to him and say, "Cause us to be crowned and proclaimed," confiding in their good-will and friendship with him; and that he were to say to them, "This is not mine to give, but it shall be given to them for whom it is prepared, by their labors, and their toils;" should we indeed condemn him as powerless? By no means, but we should approve him for his justice, and for having no respect of persons. Like then as we should not say that he did not give the crown from want of vigor, but as not wishing to corrupt the law of the games, nor to disturb the order of justice; in like manner now should I say Christ said this, from every motive to compel them, after the grace of God, to set their hopes of salvation and approval on the proof of their own good works.

Therefore He saith, "For whom it is prepared." For what, saith He, if others should appear better than you? What, if they should do greater things? For shall ye, because ye have become my disciples, therefore enjoy the first honors, if ye yourselves should not appear worthy of the choice?

For that He Himself hath power over the whole, is manifest from His having the entire judgment. For to Peter too He speaks thus, "I will give thee the keys of the Heavens."(3) And Paul also makes this clear where he saith, "Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give me in that day; and not to me only, but unto all them also which have loved His appearing.", But the appearing was of Christ. But that no one will stand before Paul, is surely clear to every one.

And if He hath expressed these things somewhat obscurely, marvel not. For to lead them on by hidden instruction.(5) not to be rudely pressing Him without object or cause for the first honors (for from a human passion they felt this), and not wishing to give them pain, by the obscurity He effects both these objects.

"Then were the ten moved with indignation with respect to the two." Then. When.) When He had reproved them. So long as the judgment was Christ's, they were not moved with indignation; but seeing them preferred, they were contented, and held their peace, out of reverence and honor to their Master.

And if they were vexed in mind, yet they dared not utter this. And when they had some feeling of human weakness towards Peter, at the time that He gave the didrachmas, they did not give way to anger, but asked only, "Who then is greatest?" But since here the request was the disciples', they are moved with indignation. And not even here are they straightway moved with indignation, when they asked, but when Christ had reproved them, and had said they should not enjoy the first honors, unless they showed themselves worthy of these.

4. Seest thou how they were all in an imperfect state, when both these were lifting themselves up above the ten, and those envying the two? But, as I said, show me them after these things, and thou wilt see them delivered from all these passions. Hear at least how this same John, he who now came to Him for these things, everywhere gives up the first place to Peter, both in addressing the people, and in working miracles, in the Acts of the Apostles.

And he conceals not Peter's good deeds, but relates both the confession, which he openly made when all were silent,(1) and his entering into the tomb,(2) and puts the apostle before himself. For, because both continued with Him at His crucifixion, taking away the ground of his own commendation, he saith, "That disciple was known unto the high priest."(3)

But James survived not a long time, but from the beginning he was so greatly filled with warmth, and so forsook all the things of men, and mounted up to an height unutterable, as straightway to be slain. Thus, in all respects, they after these things became excellent.(4)

But then, "they were moved with indignation." What then saith Christ? "He called them unto Him, and said, The princes of the Gentiles exercise dominion over them."(5) For, as they were disturbed and troubled, He soothes them by His call before His word, and by drawing them near Him. For the two having separated themselves from the company of the ten, had stood nearer Him, pleading their own interests. Therefore He brings near Him these also, by this very act, and by exposing and revealing it before the rest, soothing the passion both of the one and of the other. And not as before, so now also doth He check them. For whereas before He brings little children into the midst, and commands to imitate their simplicity and lowliness; here He reproves them in a sharper way from the contrary side, saying, "The princes of the Gentiles exercise dominion(6) over them, and their great ones exercise authority upon them, but it shall not be so among you;(7) but he that will be great among you, let this man be minister to all; and he that will be first, let him be last of all;"(8) showing that such a feeling as this is that of heathens, I mean, to love the first place. For the passion is tyrannical, and is continually hindering even great men; therefore also it needs a severer stripe. Whence He too strikes deeper into them, by comparison with the Gentiles shaming their inflamed soul, and removes the envy of the one and the arrogance of the other, all but saying, "Be not moved with indignation, as insulted. For they harm and disgrace themselves most, who on this wise seek the first places, for they are amongst the last. For matters with us are not like matters without. 'For the princes of the Gentiles exercise dominion over them,' but with me the last, even he is first."

"And in proof that I say not these things without cause, by the things which I do and suffer, receive the proof of my sayings. For I have myself done something even more. For being King of the powers above, I was willing to become man, and I submitted to be despised, and despitefully entreated. And not even with these things was I satisfied, but even unto death did I come. Therefore," He saith,

"Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many."(9) "For not even at this did I stop," saith He, "but even my life did I give a ransom; and for whom? For enemies. But thou if thou art abused, it is for thyself, but I for thee."

Be not then afraid, as though thine honor were plucked down. For how much soever thou humblest thyself, thou canst not descend so much as thy Lord. And yet His descent hath become the ascent of all, and hath made His own glory shine forth. For before He was made man, He was known amongst angels only; but after He was made man and was crucified, so far from lessening that glory, He acquired other besides, even that from the knowledge of the world.

Fear not then, as though thine honor were put down, if thou shouldest abase thyself, for in this way is thy glory more exalted, in this way it becomes greater. This is the door of the kingdom. Let us not then go the opposite way, neither let us war against ourselves. For if we desire to appear great, we shall not be great, but even the most dishonored of all.

Seest thou how everywhere He urges them by the opposite things, giving them what they desire? For in the preceding parts also we have shown this in many instances, and in the cases of the covetous, and of the vain-glorious, He did thus. For wherefore, He saith, dost thou give alms before men? That thou mayest enjoy glory? Thou must then not do so, and thou shall surely enjoy it. Wherefore dost thou lay up treasures? That thou mayest be rich? Thou must then not lay up treasures, and thou shalt be rich. Even so here too, wherefore dost thou set thy heart on the first places? That thou mayest be before others? Choose then the last place, and then thou wilt enjoy the first. So that if it be thy will to become great, seek not to become great, and then thou wilt be great. For the other is to be little.

5. Seest thou how He drew them off from the disease, by showing them both from thence failing of their object, and from hence gaining, that they might flee the one, and follow after the other.

And of the Gentiles, too, He for this cause reminded them, that in this way again He might show the thing to be disgraceful and to be abhorred.

For the arrogant is of necessity base, and, on the contrary, the lowly-minded is high. For this is the height that is true and genuine, and exists not in name only, nor in manner of address. And that which is from without is of necessity and fear, but this is like to God's. Such a one, though he be admired by no one, continues high; even as again the other, though he be courted by all, is of all men the basest. And the one is an honor rendered of necessity, whence also it easily passes away; but the other is of principle, whence also it continues steadfast. Since for this we admire the saints also, that being greater than all, they humbled themselves more than all. Wherefore even to this day they continue to be high, and not even death hath brought down that height.

And if ye be minded, let us by reasonings also inquire into this very thing. Any one is said to be high, either when he is so by greatness of stature, or when he hath chanted to be set on a high place, and low in like manner, from the opposite things.

Let us see then who is like this, the boaster, or he that keeps within measure, that thou mayest perceive that nothing is higher than lowliness of mind, and nothing lower than boastfulness.

The boaster then desires to be greater than all, and affirms no one to be equal in worth with him; and how much soever honor he may obtain, he sets his heart on more and claims it, and accounts himseif to have obtained none, and treats men with utter contempt, and yet seeks after the honor that comes from them; than which what can be more unreasonable? For this surely is like an enigma. By those, whom he holds in no esteem, he desires to be glorified.

Seest thou how he who desires to be exalted falls down and is set on the ground? For that he accounts all men to be nothing compared with himself, he himself declares, for this is boasting. Why then dost cast thyself upon him who is nothing? why dost thou seek honor of him? Why dost thou lead about a with thee such great multitudes?

Seest thou one low, and set on a low place. Come then, let us inquire about the high man. This one knows what man is, and that man is a great thing, and that he himself is last of all, and therefore whatever honor he may enjoy, he reckons this great, so that this one is consistent with himself and is high, and shifts not his judgment; for whom he accounts great, the honors that come from them he esteems great also, though they should chance to be small, because he accounts those who bestow them to be great. But the boastful man accounts them that give the honors to be nothing, yet the honors bestowed by them he reckons to be great.

Again, the lowly man is seized by no passion, no anger can much trouble this man, no love of glory, no envy, no jealousy: and what can be higher than the soul that is delivered from these things? But the boastful man is held in subjection by all these things, like any worm crawling in the mire, for jealousy and envy and anger are forever troubling his soul.

Which then is high? He that is superior to his passions, or he that is their slave? He that trembles at them and is afraid of them, or he that is unsubdued, and never taken by them? Which kind of bird should we say flies higher? that which is higher than the hands and the arrows of the hunter, or that which does not even suffer the hunters to need an arrow, from his flying along the ground, and from not being able ever to elevate himself? Is not then the arrogant man like this? for indeed every net readily catches him as crawling on the ground.

6. But if thou wilt, even from that wicked demon prove thou this. For what can be baser than the devil, because he had exalted himseif; what higher than the man who is willing to abase himself? For the former crawls on the ground under our heel (For, "ye tread," He saith,(1) "upon serpents and scorpions"), but the latter is set with the angels on high.

But if thou desirest to learn this from the example of haughty men also, consider that barbarian king, that led so great an army, who knew not so much as the things that are manifest to all; as, for instance, that stone was stone, and the images, images; wherefore he was inferior even to these. But the godly and faithful are raised even above the sun; than whom what can be higher, who rise above even the vaults of heaven, and passing beyond angels, stand by the very throne of the king.

And that thou mayest learn in another way their vileness; who will be abased? He who has God for his ally, or he with whom God is at war? It is quite plain that it is he with whom He is at war. Hear then touching either of these what saith the Scripture. "God res steth the proud, but giveth grace unto the humble."(2)

Again, I will ask you another thing also. Which is higher? He who acts as a priest to God and offers sacrifice? or he who is somewhere far removed from confidence towards Him? And what manner of sacrifice doth the lowly man offer? one may say. Hear David saying, "The sacrifice of God is a contrite spirit; a contrite and humbled heart God will not despise."(3)

Seest thou the purity of this man? Behold also the uncleanness of the other; for "every one that is proud in heart is unclean before God."(4) Besides, the one hath God resting upon him, ("For unto whom will I look," saith He, "but to him that is meek and quiet, and trembleth at my words"),(5) but the other crawls with the devil, for he that is lifted up with pride shall suffer the devil's punishment. Wherefore Paul also said, "Lest, being lifted up with pride, he should fall into the condemnation of the devil."(6)

And the thing opposite to what he wishes, befalls him. For his wish is to be arrogant, that he may be honored; but the most contemned of all is this character. For these most of all are laughing stocks, foes and enemies to all men, the most easy to be subdued by their enemies, the men that easily fall into anger, the unclean before God.

What then can be worse than this, for this is the extremity of evils? And what is sweeter than the lowly, what more blessed, since, they are longed after, and beloved of God? And the glory too that cometh of men, these do most of all enjoy, and all honor them as fathers, embrace them as brothers, receive them as their own members.

Let us then become lowly, that we may be high. For most utterly doth arrogance abase. This abased Pharaoh. For, "I know not," he saith, "the Lord,"(7) and he became inferior to flies and frogs, and the locusts, and after that with his very arms and horses was he drowned in the sea. In direct opposition to him, Abraham saith, "I am dust and ashes,"(8) and prevailed over countless barbarians, and having fallen into the midst of Egyptians, returned, bearing a trophy more glorious than the former, and, cleaving to this virtue, grew ever more high. Therefore he is celebrated everywhere, therefore he is crowned and proclaimed; but Pharaoh is both earth and ashes, and if there is anything else more vile than these. For nothing cloth God so abhor as arrogance. For this object hath He done all things from the beginning, in order that He might root out this passion. Because of this are we become mortal, and are in sorrows, and wailings. Because of this are we in toil, and sweat, and in labor continual, and mingled with affliction. For indeed out of arrogance did the first man sin, looking for an equality with God. Therefore, not even what things he had, did he continue to possess, but lost even these.

For arrogance is like this, so far from adding to us any improvement of our life, it subtracts even what we have; as, on the contrary, humility, so far from subtracting from what we have, adds to us also what we have not.

This virtue then let us emulate, this let us pursue, that we may both enjoy present honor, and attain unto the glory to come, by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father glory and might, together with the Holy Ghost, now and always, and world without end. Amen.

HOMILY LXVI.

MATT, XX. 29, 30.

"And as they departed from Jericho, great multitudes followed Him. And, behold, two blind men sitting by the wayside, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, Thou Son of David."

SEE whence He passed unto Jerusalem, and where He abode before this, with regard to which it seems to me especially worthy of inquiry, wherefore He went not away even long before this from thence unto Galilee, but through Samaria. But this we will leave to them that are fond of learning. For if any one were disposed to search the matter out carefully, he will find that John intimates it well, and hath expressed the cause.(1)

But let us keep to the things set before us, and let us listen to these blind men, who were better than many that see. For neither having a guide, nor being able to see Him when come near to them, nevertheless they strove to come unto Him, and began to cry with a loud voice, and when rebuked for speaking, they cried the more. For such is the nature of an enduring soul, by the very things that hinder, it is borne up.

But Christ suffered them to be rebuked, that their earnestness might the more appear, and that thou mightest learn that worthily they enjoy the benefits of their cure. Therefore He doth not so much as ask, "Do ye believe?" as He doth with many; for their cry, and their coming unto Him, sufficed to make their faith manifest.

Hence learn, O beloved, that though we be very vile and outcast, but yet approach God with earnestness, even by ourselves we shall be able to effect whatsoever we ask. See, for instance, these men, how, having none of the apostles to plead with them, but rather many to stop their mouths, they were able to pass over the hindrances, and to come unto Jesus Himself. And yet the evangelist bears witness to no confidence of life(2) in them, but earnestness sufficed them instead of all.

These then let us also emulate. Though God defer the gift, though there be many withdrawing us, let us not desist from asking. For in this way most of all shall we win God to us. See at least even here, how not poverty, not blindness, not their being unheard, not their being rebuked by the multitude, not anything else, impeded their exceeding earnestness. Such is the nature of a fervent and toiling soul.

What then saith Christ? "He called them, and said, What will ye that I should do unto you? They say unto Him, Lord, that our eyes may be opened."(3) Wherefore cloth He ask them? Lest any one should think that when they wish to receive one thing, He giveth them another thing. For indeed it is usual with Him on every occasion, first to make manifest and discover to all the virtue of those He is healing, and then to apply the cure, for one reason, that He might lead on the others likewise to emulation; and for another, that He might show that they were enjoying the gift worthily. This, for instance, He did with respect to the Canaanitish woman also, this too in the case of the centurion, this again as to her that had the issue of blood, or rather that marvellous woman even anticipated the Lord's inquiry; but not so did He pass her by, but even after the cure makes her manifest. Such earnest care had He on every occasion to proclaim the good deeds of them that come to Him, and to show them to be much greater than they are,(4) which He doth here also.

Then, when they said what they wished, He had compassion on them, and touched them. For this alone is the cause of their cure, for which also He came into the world. But nevertheless, although it be mercy and grace, it seeks for the worthy.

But that they were worthy is manifest, both from what they cried out, and from the fact that, when they had received, they did not hasten away, as many do, being ungrateful after the benefits. Nay, they were not like this, but were both persevering before the gift, and after the gift grateful, for "they followed Him."

"And when He drew nigh unto Jerusalem, and was come to Bethphage, unto the Mount of Olives, He sent two of His disciples, saying, Go into the village over against you, and ye shall find an ass tied, and a coIt with her: loose them, and bring them unto me. And if any man say aught unto you, ye shall say, The Lord hath need of them; and straightway he sendeth them. And this was done, that it might be fulfilled which was spoken by Zechariah the prophet, Tell ye the daughter of Sion, Behold, thy King cometh to thee, meek, and sitting upon an ass, and a colt the foal of an ass."(1)

And yet He had often entered Jerusalem before, but never with so much circumstance. What then is the cause? It was the beginning then of the dispensation; and neither was He very well known, nor the time of His passion near; wherefore He mixed with them with less distinction, and more disguising Himseif. For He would not have been held in admiration, had He so appeared, and He would have excited them to greater anger. But when He had both given them sufficient proof of His power, and the cross was at the doors, He makes Himself then more conspicuous, and doeth with greater circumstance all the things that were likely to inflame them. For it was indeed possible for this to have been done at the beginning also; but it was not profitable nor expedient it should be so.

But do thou observe, I pray thee. how many miracles are done, and how many prophecies are fulfilled. He said, "Ye shall find an ass;" He foretold that no man should hinder them, but that all, when they heard, should hold their peace.

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

2. And do not account what was done to be a small thing. For who persuaded them, when their own property was taken from them, and that, when they were perhaps poor men and husbandmen, not to forbid it? Why say I not to forbid it? not to ask, or even if they asked, to hold their peace, and give it up. For indeed both things were alike marvellous, as well, if they said nothing, when their beasts were dragged away, or if having spoken, and heard, "The Lord hath need of them," they yielded and withstood not, and this when they see not Him, but His disciples.

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

And another thing again together with these doth He teach the disciples, to give whatever He should ask; and, though he should require them to yield up their very life, to give even this, and not to gainsay. For if even strangers gave up to Him, much more ought they to strip themselves of all things.

And besides what we have said, He was fulfilling also another prophecy, one which was twofold, one part in words, and another in deeds. And that in deeds was, by the sitting on the ass; and that by words, the prediction of Zacharias; because he had said, that the King should sit on an ass. And He, having sat and having fulfilled it, gave to the prophecy another beginning again, by what He was doing typifying beforehand the things to come.

How and in what manner? He proclaimed beforehand the calling of the unclean Gentiles, and that He should rest upon them, and that they should yield to Him and follow Him, and prophecy succeeded to prophecy.

But to me He seemeth not for this object only to sit on the ass, but also as affording us a standard of self-denial. For not only did He fulfill prophecies, nor did He only plant the doctrines of the truth, but by these very things He was correcting our practice for us, everywhere setting us rules of necessary use, and by all means amending our life.

For this cause, I say, even when He was to be born He sought not a splendid house, nor a mother rich and distinguished, but a poor woman, and one that had a carpenter as her betrothed husband; and is born in a shed, and laid in a manger: and choosing His disciples, He chose not orators and wise men, not rich men and nobly born, but poor men, and of poor families, and in every way undistinguished; and providing His table, at one time He sets before Himself barley loaves, and at another at the very moment commands the disciples to buy at the market. And making His couch, He makes it of grass, and putting on raiment, He clothes Himself in what is cheap, and in no respect different from the common sort; and a house He did not so much as possess. And if He had to go from place to place, He did this travelling on foot, and so travelling, as even to grow weary. And sitting, He requires no throne nor pillow, but sits on the ground, sometimes in the mountain, and sometimes by the well, and not merely by the well, but also alone, and talks with a Samaritan woman.

Again, setting measures of sorrow, when He had need to mourn, He weeps moderately, everywhere setting us rules, as I have said, and limits how far one ought to proceed, and not any further. So for this intent now also, since it happens that some are weak and have need of beasts to carry them, in this too He fixes a measure, showing that one ought not to yoke horses or mules to be borne by them, but to use an ass, and not to proceed further, and everywhere to be limited by the want.

But let us look also at the prophecy, that by words, that by acts. What then is the prophecy? "Behold, thy King cometh to thee, meek, and riding on an ass, and a young colt;"(1) not driving chariots, like the rest of the kings, not demanding tributes, not thrusting men off, and leading about guards, but displaying His great meekness even hereby.

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

But He did these things, as I said, signifying beforehand the things to come. For here the church is signified by the colt, and the new people, which was once unclean, but which, after Jesus sat on them, became clean. And see the image preserved throughout. I mean that the disciples loose the asses For by the apostles, both they and we were called; by the apostles were we brought near. But because our acceptance provoked them also to emulation, therefore the ass appears following the colt. For after Christ hath sat on the Gentiles, then shall they also come moving us to emulation.(2) And Paul declaring this, said, "That blindnesss in part is happened to Israel, until the fullness of the Gentiles be come in; and so all Israel shall be saved."(4) For that it was a prophecy is evident from what is said. For neither would the prophet have cared to express with such great exactness the age of the ass, unless this had been so.

But not these things only are signified by what is said, but also that the apostles should bring them with ease. For as here, no man gainsaid them so as to keep the asses, so neither with regard to the Gentiles was any one able to prevent them, of those who were before masters of them.

But He doth not sit on the bare colt, but on the apostles' garments. For after they had taken the colt, they then gave up all, even as Paul also said, "I will very gladly spend and be spent for your souls."(5)

But mark how tractable the colt, how being unbroken, and having never known the rein, he was not restive, but went on orderly; which thing itself was a prophecy of the future, signifying the submissiveness of the Gentiles, and their sudden conversion to good order. For all things did that word work, which said, "Loose him, and bring him to me:" so that the unmanageable became orderly, and the unclean thenceforth clean.

3. But see the baseness of the Jews. He had wrought so many miracles, and never were they thus amazed at Him; but when they saw a multitude running together, then they marvel. "For all the city was moved, saying, Who is this? But the multitudes said, This is Jesus the prophet of Nazareth of Galilee."(6) And when they thought they were saying something great, even then were their thoughts earthly, and low, and dragging on the ground.(7)

But these things He did, not as displaying any pomp, but at once, as I have said, both fulfilling a prophecy, and teaching self-denial, and at the same time also comforting His disciples, who were grieving for His death, and showing them that He suffers all these things willingly. And mark thou, I pray thee, the accuracy of the prophet, how he foretold all things. And some things David, some things Zechariah, had proclaimed beforehand. Let us also do likewise, and let us sing hymns, and give up our garments to them that bear Him. For what should we deserve, when some clothe the ass on which He was set, and others strew the garments even under her feet; but we, seeing him naked, and not being even commanded to strip ourselves, but to spend of what is laid by, not even so are liberal? And when they indeed attend upon Him before and behind, but we, when He cometh unto us, send Him away, and thrust Him off and insult Him.

How sore a punishment do these things deserve, how great vengeance! Thy Lord cometh unto thee in need, and thou art not willing so much as to listen to His entreaty, but thou blamest and rebukest Him, and this, when thou hast heard such words as these. But if in giving one loaf, and a little money, thou art so mean, and haughty, and backward; if thou hadst to empty out all, what wouldest thou become?

Seest thou not those that show their magnificence in the theatre, how much they give away to the harlots? but thou givest not so much as the half, nay often not the smallest part. But the devil is exhorting to give to whom it may chance, procuring us hell, and thou givest; but Christ to the needy, promising a kingdom, and thou, far from giving, dost rather insult them, and thou choosest rather to obey the devil, that thou mightest be punished, than to submit to Christ, and be saved.

And what could be worse than this frenzy? One procures hell, the other a kingdom, and ye leave the latter, and run unto the former. And this ye send away, when He cometh unto you, that when he is far off, ye call unto you. And what you do is the same as if a king bearing a royal robe, and offering a diadem, did not win your choice, but a robber brandishing a sword at you, and threatening death, were to win it.

Considering these things then, beloved, let us discern the truth at length though late, and let us grow sober. For I am now ashamed of speaking of almsgiving, because that having often spoken on this subject, I have effected nothing worth the exhortation. For some increase indeed hath there been, but not so much as I wished. For I see you sowing, but not with a liberal hand. Wherefore I fear too lest ye also "reap sparingly."(1)

For in proof that we do sow sparingly, let us inquire, if it seem good, which(2) are more numerous in the city, poor or rich; and which they, who are neither(2) poor nor rich, but have a middle place. As, for instance, a tenth part is of rich, and a tenth of the poor that have nothing at all, and the rest of the middle sort.

Let us distribute then amongst the poor the whole multitude of the city, and ye will see the disgrace how great it is. For the very rich indeed are but few, but those that come next to them are many; again, the poor are much fewer than these. Nevertheless, although there are so many that are able to feed the hungry, many go to sleep in their hunger, not because those that have are not able with ease to succor them, but because of their great barbarity and inhumanity. For if both the wealthy, and those next to them, were to distribute amongst themselves those who are in need of bread and raiment, scarcely would one poor person fall to the share of fifty men or even a hundred. Yet nevertheless, though in such great abundance of persons to assist them, they are wailing every day. And that thou mayest learn the inhumanity of the others, when the church is possessed of a revenue of one of the lowest among the wealthy, and not of the very rich, consider how many widows it succors every day, how many virgins; for indeed the list of them hath already reached unto the number of three thousand. Together with these, she succors them that dwell in the prison, the sick in the caravansera, the healthy, those that are absent from their home, those that are maimed in their bodies, those that wait upon the altar; and with respect to food and raiment, them that casually come every day; and her substance is in no respect diminished. So that if ten men only were thus willing to spend, there would be no poor.

4. And what, it will be said, are our children to inherit? The principal remains, and the income again is become more abundant, the goods being stored up for them in Heaven.

But are ye not willing to do this? At least do it by the half, at least by the third part, at least by the fourth part at least by the tenth. For owing to God's favor, it were possible for our city to nourish the poor of ten cities.

And if ye will, let us make some calculation(3) in proof of this; or rather there is no need so much as of reckoning; for of itself the easiness of the thing is discernible. See at least, upon public occasions, how much one house hath often not been backward to spend, and hath not had so much as a little feeling of the expense, which service if each of the rich were willing to perform for the poor, in a brief moment of time he would have seized on Heaven.

What plea then will there be? what shadow of defense, when not even of the things from which we must assuredly be separated, when taken away from hence, not even of these do we impart to the needy with as much liberality as others to those on the stage, and this when we are to reap so many benefits therefrom? For we ought indeed, even though we were always to be here, not even so to be sparing of this good expenditure; but when after a little time, we are to be removed from hence, and dragged away naked from all, what kind of defense shall we have for not even out of our income giving to the hungry and distressed?(1)

For neither do I constrain thee to lessen thy possessions, not because I do not wish it, but because I see thee very backward. It is not then this I say, but spend of your fruits, and treasure up nothing from these. It is enough for thee to have the money of thine income pouring in on thee as from a fountain; make the poor sharers with thee, and become a good steward of the things given thee of God.

But I pay tribute, one may say. For this cause then dost thou despise, because in this case no one demands it of thee? And the other, who, should the earth bear, or should it not bear, takes by force, and extorts, thou darest not gainsay; but Him that is so mild, and then only demands, when the earth bears, thou answerest not even to a word? And who will deliver thee from those intolerable punishments? There is no one. For if, because in the other case a very sore punishment will ensue to thee for not giving, therefore thou becomest diligent about the payment, consider here too is one more sore; not to be bound, neither to be cast into prison, but to depart into the eternal fire.

For all reasons then let us pay these tributes first: for great is the facility, and greater the reward; and more abundant the gain, and worse the punishments to us if we are obstinate. For a punishment cometh upon us, which hath no end.

But if thou tell me of the soldier's fighting for thee with the barbarians, there is here too a camp, that of the poor, and a war, which the poor are waging for thee. For when they receive, by praying they make God propitious; and making Him propitious, they repulse, instead of barbarians, the assaults of the devils; they suffer not the evil one to be violent, neither to attack us continually, but they relax his might.

5. Seeing therefore these soldiers every day fighting in thy behalf with the devil by their supplications and prayers, demand of thyself this good contribution, their nourishment. For this King being mild hath not assigned thee any to demand it of thee, but desires thou shouldest give it willingly; though thou pay by little and little, He receives it; though being in difficulty, thou shouldest pay after a long time, He cloth not press him that hath not.

Let us not then despise His long-suffering; let us treasure up for ourselves, not wrath, but salvation; not death, but life; not punishment and vengeance, but honors and crowns. There is no need in this case to pay a hire for the conveyance of the things contributed; there is no need in this case to labor in turning them into money. If thou givest them up, the Lord Himself removes them into Heaven; He Himself makes the traffic the more gainful for thee.

There is no need here to find one to carry in what thou hast contributed; contribute only, and straightway it goeth up, not that others may be maintained as soldiers, but that it may remain for thee with great profit. For here(2) whatsoever thou mayest have given, it is not possible to recover; but there thou wilt receive them again with much honor, and shalt gain greater, and more spiritual gains. Here the gifts are a demand; there a loan, and money at interest, and a debt.

Yea farther, God hath given thee bonds. For" he that showeth mercy to a poor man," it is said, "lendeth to the Lord."(3) He gave thee also an earnest, and bail, and this being God! What sort of earnest? The things in the present life, the visible, the spiritual things, the foretaste of the things to come.

Why then dost thou delay, and why art thou backward, having received so many things already, looking for so many things?

For what thou hast received are these: He Himseif made thee a body, He Himself put in thee a soul, He honored with speech thee alone of the things on the earth, He gave thee the use of all the things that are seen, He bestowed on thee the knowledge of Himself, He gave up His Son for thee, He gave thee a baptism full of so many good things, He gave thee a holy table, He promised a kingdom, and the good things that cannot be told.

Having then received so many good things, having to receive so many, again I say the same thing, art thou making petty reckoning about perishing riches, and what excuse wilt thou have?

But art thou looking altogether at thy children? and dost draw back for the sake of these? Nay, rather teach them also to gain such gains. For if thou hadst money lent out and bearing interest, and thou hadst a grateful debtor, thou wouldest ten thousand times rather choose instead of the gold to leave the bond to thy child, so that he should have the large income from it, and not be constrained to go about, and seek for others to borrow it.

And now give this bond to thy children, and leave God a debtor to them. Thou dost not sell thy lands, and give to thy children, but leavest them, that the income may remain, and that they may have a greater increase of riches from thence; but this bond, which is more productive than any land or revenue, and bears so many fruits, this art thou afraid to leave to them? What great folly must this be, and frenzy. And this when thou knowest, that though thou shouldest leave it to them, thou thyself also shall again take it away with thee.

Of this nature are the things spiritual; they have great munificence. Let us not then be beggarly; neither be inhuman and savage towards ourselves, but let us traffic in that good merchandise; that we may both ourselves take it away with us when we depart, and leave it to our own children, and attain to the good things to come, by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father, together with the Holy Ghost, glory, might, honor, now and ever, and world without end. Amen.

HOMILY LXVII.

MATT. XXI. 12, 13.

"And Jesus went into the temple,(1) and cast out all them that sold and bought in the temple, and overthrow the tables of the money-changers and the seats of them that sold doves, and saith unto them, It is written, my house shall be called a house of prayer; but ye have made it a den of thieves."(2)

This John likewise saith, but he in the beginning of his Gospel, this at the end. Whence it is probable this was done twice, and at different seasons.

And it is evident both from the times, and from their reply. For there He came at the very passover, but here much before. And there the Jews say, "What sign showest thou us?"(3) but here they hold their peace, although reproved, because He was now marvelled at amongst all men.

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

But not even so were they persuaded, but "were sore displeased," and this while they heard the prophet crying aloud, and the children in a manner beyond their age proclaiming Him. Wherefore also He Himself sets up Isaiah against them as an accuser, saying, "My house shall be called a house of prayer.(4)

But not in this way only doth He show His authority, but also by His healing divers in firmities. "For the blind and the tame came unto Him, and He healed them,"(5) and His power and authority He indicates.

But they not even so would be persuaded, but together with the rest of the miracles hearing even the children proclaiming, were ready to choke, and say, "Hearest thou not what these say?(6) And yet it was Christ's part to have said this to them, "Hear ye not what these say?" for the children were singing to Him as to God.

What then saith He? Since they were speaking against things manifest, He applies His correction more in the way of reproof, saying, "Have ye never read, Out of the mouths of babes and sucklings Thou hast perfected praise?" And well did He say, "Out of the mouth." For what was said was not of their understanding, but of His power giving articulation to their tongue yet immature.

And this was also a type of the Gentiles lisping, and sounding forth at once great things with understanding and faith.

And for the apostles also there was from hence no small consolation. For that they might not be perplexed, how being unlearned they should be able to publish the gospel, the children anticipate them, and remove all their anxiety, teaching them, that He would grant them utterance, who made even these to sing praises.

And not so only, but the miracle showed that He is Creator even of nature. The children then, although of age immature, uttered things that had a clear meaning, and were in accordance with those above, but the men things teeming with frenzy and madness. For such is the nature of wickedness.

Forasmuch then as there were many things to provoke them, from the multitude, from the casting out of the sellers, from the miracles, from the children, He again leaves them, giving room to the swelling passion, and not willing to begin His teaching, test boiling with envy they should be the more displeased at His sayings.

"Now in the morning as He returned into the city, He was an hungered."(1) How is He an hungered in the morning? When He permits the flesh, then it shows its feeling. "And when He saw a fig tree in the way, He came to it, and found nothing thereon, but leaves only."(2) Another evangelist saith, "The time of figs was not yet;"(3) but if it was not time, how doth the other evangelist say, "He came, if haply He might find fruit thereon." Whence it is manifest that this belongs to the suspicion of His disciples, who were yet in a somewhat imperfect state. For indeed the evangelists in many places record the suspicions of the disciples.

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

Since in the case also of the swine that were drowned, many have said this, working out the argument of justice; but neither there should one give heed, for these again are brutes, even as that was a plant without life.

Wherefore then was the act invested with such an appearance, and with this plea for a curse? As I said, this was the disciple's suspicion.

But if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; "For already(4) are the fields white to harvest," saith He; and, "I sent you to reap that whereon ye bestowed no labor."(5)

2. Not any therefore of these things doth He here intimate, but it is what I said, He displays His power to punish, and this is shown by saying, "The time was not yet," making it clear that of this special purpose He went, and not for hunger, but for His disciples' sake, who indeed marvelled exceedingly, although many miracles had been done greater; but, as I said, this was strange, for now first He showed forth His power to take vengeance. Wherefore not in any other, but in the moistest of all planted things did He work the miracle, so that hence also the miracle appeared greater.

And that thou mightest learn, that for their sakes this was done, that He might train them to feel confidence, hear what He saith afterwards. But what saith He? "Ye also shall do greater things, if ye are willing to believe and to be confident in prayer." Seest thou that all is done for their sake, so that they might not be afraid and tremble at plots against them? Wherefore He saith this a second time also, to make them cleave to prayer and faith. For not this only shall ye do, but also shall remove mountains; and many more things shall ye do, being confident in faith and prayer."(6)

But the boastful and arrogant Jews, wishing to interrupt His teaching, came unto Him, and asked, "By what authority doest thou these things?"(7) For since they could not object against the miracles, they bring forward against Him the correction of the traffickers in the temple. And this in John also they appear to ask, although not in these words, but with the same intent. For there too they say, "What sign showest thou unto us? seeing that thou doest these things." But there He answers them, saying, "Destroy this temple, and I in three days will raise it up,"(1) whereas here He drives them into a difficulty. Whence it is manifest, that then indeed was the beginning and prelude of the miracles, but here the end.

But what they say is this: Hast thou received the teacher's chair? Hast thou been ordained a priest, that thou didst display such authority? it is said. And yet He had done nothing implying arrogance, but had been careful for the good order of the temple, yet nevertheless having nothing to say, they object against this. And indeed when He cast them out, they did not dare to say anything, because of the miracles, but when He showed Himself, then they find fault with Him.

What then saith He? He doth not answer them directly, to show that, if they had been willing to see His authority, they could; but He asks them again, saying, "The baptism of John, whence is it? From heaven, or of men?"(2)

And what sort of inference is this? The greatest surely. For if they had said, from heaven, He would have said unto them, why then diet ye not believe him? For if they had believed, they would not have asked these things. For of Him John had said, "I am not worthy to loose the latchet of His shoe; and, "Behold the Lamb of God, which taketh away the sins of the world;" and, "This is the Son of God;"(3) and, "He that cometh from above is above all;"(4) and, "His fan is in His hand, and He will thoroughly purge His floor."(5) So that if they had believed him, there was nothing to hinder them from knowing by what authority Christ doeth these things.

After this, because they, dealing craftily, said, "We know not," He said not, neither know I, but what? "Neither tell I you."(6) For if indeed they had been ignorant it would have been requisite for them to be instructed; but since they were dealing craftily with good reason He answers them nothing.

And how was it they did not say that the baptism was of men? "They feared the people"(7) it is said. Seest thou a perverse heart? It, every case they despise God and do all things for the sake of men. For this man too they feared for their sakes not reverencing the saint(8) but on account of men? and they were not willing to believe in Christ, because of men, and all their evils were engendered to them from hence.

After this, He saith, "What think ye? A man had two sons; and he saith to the first, go, work to-day in the vineyard. But he answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go sir: and went not. Whether then of them twain did the will of his father? They say, the first."(10)

Again He convicts them by a parable, intimating both their unreasonable obstinacy, and the submissiveness of those who were utterly condemned by them. For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, "All that the Lord shall speak, we will do, and will hearken,"(11) in their works were disobedient. And for this reason, let me add, that they might not think the law would benefit them, He shows that this self-same thing condemns them, like as Paul also saith," Not the hearers of the law are just before God, but the doers of the law shall be justified."(12) For this intent, that He might make them even self-condemned, He causes the judgment to be delivered by themselves, like as He does also in the ensuing parable of the vineyard.

3. And that this might be done, He makes trial of the accusation in the person of an other. For since they were not willing to confess directly, He by a parable drives them on to what He desired.

But when, not understanding His sayings, they had delivered the judgment, He unfolds His concealed meaning after this, and saith, "Publicans and harlots go into the kingdom of Heaven before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans(13) believed him; and ye, when ye had seen it, repented not afterwards, that ye might believe him.(14)

For if He had said simply, harlots go before you, the word would have seemed to them to be offensive; but now, being uttered after their own judgment it appears to be not too hard.

Therefore He adds also the accusation. What then is this? "John came," He saith, "unto you," not unto them, and not this only, but; also "in the way of righteousness." "For neither with this can ye find fault, that he was some careless one, and of no profit; but both his life was irreprehensible, and his care for you great, and ye gave no heed to him."

And with this there is another charge also, that publicans gave heed; and with this, again another, that "not even after them did ye. For ye should have done so even before them, but not to do it even after them was to be deprived of all excuse;" and unspeakable was both the praise of the one, and the charge against the other. "To you he came, and ye accepted him not; he came not to them, and they receive him, and not even them did ye take for instructors."

See by how many things is shown the commendation of those, and the charge against these. To you he came, not to them. Ye believed not, this offended not them. They believed, this profited not you.

But the word, "go before you," is not as though these were following, but as having a hope, if they were willing. For nothing, so much as jealousy, rouses the grosser sort. Therefore He is ever saying, "The first shall be last, and the last first." Therefore He brought in both harlots and publicans, that they might provoke them to jealousy.

For these two indeed are chief sins, engendered of violent lust, the one of sexual desire, the other of the desire of money. And He indicates that this especially was hearing the law of God, to believe John. For it was not of grace only, that harlots entered in, but also of righteousness. For not, as continuing harlots, did they enter in, but having obeyed and believed, and having been purified and converted, so did they enter in.

Seest thou how He rendered His discourse less offensive, and more penetrating, by the parable, by His bringing in the harlots? For neither did He say at once, wherefore believed ye not John? but what was much more pricking, when, He had put forward the publicans and the harlots, then He added this, by the order of their actions convicting their unpardonable conduct, and showing that for fear of men they do all things, and for vainglory. For they did not confess Christ for fear, test they should be put out of the synagogue; and again, of John they dared not speak evil, and not even this from reverence, but for fear. All which things He convicted by His sayings, and with more severity afterwards did He go on to inflict the blow, saying, "But ye, when ye knew it, repented not afterwards, that ye might believe him."

For an evil thing it is not at the first to choose the good, but it is a heavier charge not even to be brought round. For this above all maketh many wicked, which I see to be the case with some now from extreme insensibility.

But let no one be like this; but though he be sunk down to the extremity of wickedness, let him not despair of the change for the better. For it is an easy thing to rise up out of the very abysses of wickedness.

Heard ye not how that harlot, that went beyond all in lasciviousness, outshone all in godly reverence. Not the harlot in the gospels do I mean, but the one in our generation, who came from Phoenice, that most lawless city. For she was once a harlot among us, having the first honors on the stage, and great was her name everywhere, not in our city only, but even as far as the Cilicians and Cappadocians. And many estates did she ruin, and many orphans did she overthrow; and many accused her of sorcery also, as weaving such toils not by her beauty of person only, but also by her drugs. This harlot once won even the brother of the empress, for mighty indeed was her tyranny.

But all at once, I know not how, or rather I do know well, for it was being so minded, and converting, and bringing down upon herself God's grace, she despised all those things, and having cast away the arts of the devils, mounted up to heaven.

And indeed nothing was more vile than she was, when she was on the stage; nevertheless, afterwards she outwent many in exceeding continence, and having clad herself with sackcloth, all her time she thus disciplined herself. On the account of this woman both the governor was stirred up, and soldiers armed, yet they had not strength to carry her off to the stage, nor to lead her away from the virgins that had received her.

This woman having been counted worthy of the unutterable mysteries, and having exhibited a diligence proportionate to the grace (given her) so ended her life, having washed off all through grace, and after her baptism having shown forth much self-restraint. For not even a mere sight of herself did she allow to those who were once her lovers, when they had come for this, having shut herself up, and having passed many years, as it were, in a prison. Thus "shall the last be first, and the first last;" thus do we in every case need a fervent soul, and there is nothing to hinder one from becoming great and admirable:

4. Let no man then of them that live in vice despair; let no man who lives in virtue slumber. Let neither this last be confident, for often the harlot will pass him by; nor let the other despair, for it is possible for him to pass by even the first. Hear what God saith unto Jerusalem, "I said, after she had committed all these whoredoms, Turn thou unto me, and she returned not."(1) When we have come back unto the earnest love of God, He remembers not the former things. God is not as man, for He reproaches us not with the past, neither doth He say, Why wast thou absent so long a time? when we repent; only let us approach Him as we ought. Let us cleave to Him earnestly, and rivet our hearts to His fear.

Such things have been done not under the new covenant only, but even under the old. For what was worse than Manasseh? but he was able to appease God. What more blessed than Solomon? but when he slumbered, he fell. Or rather I can show even both things to have taken place in one, in the father of this man, for he the same person became at different times both good and bad. What more blessed than Judas? but he became a traitor. What more wretched than Matthew? but he became an evangelist. What worse than Paul? but he became an apostle. What more to be envied than Simon? but he became even himself the most wretched of all.

How many other such changes wouldest thou see, both to have taken place of old, and now taking place every day? For this reason then I say, Neither let him on the stave despair, nor let him in the church be confident. For to this last it is said, "Let him that thinketh he standeth, take heed lest he fall;"(2) and to the other, "Shall not he that falleth arise?"(3) and, "Lift up the hands which hang down, and the feeble knees."(4) Again, to these He saith, "Watch;" but to those, "Awake, thou that sleepest and arise from the dead."(5) For these need to preserve what they have, and those to become what they are not; these to preserve their health, those to be delivered from their infirmity, for they are sick; but many even of the sick become healthy, and of the healthy many by remissness grow infirm.

To the one then He saith, "Behold, thou art made whole, sin no more, lest a worse thing come unto thee;"(6) but to these, "Wilt thou be made whole? Arise, take up thy bed, and go unto thine house."(7) For a dreadful, dreadful palsy is sin, or rather it is not palsy only, but also somewhat else more grievous. For such a one is not only in inactivity as to good works, but also in the active doing of evil works. But nevertheless, though thou be so disposed, and be willing to rouse thyself a little, all the terrors are at an end.

Though thou hast been so "thirty and eight years," and art earnest to become whole, there is no one to hinder thee. Christ is present now also, and saith, "Take up thy bed," only be willing to rouse thyself, despair not. Hast thou no man? but thou hast God. Hast thou no one to put thee into the pool? but thou hast Him who suffers thee not to need the pool. Hast thou had no one to cast thee in there? but thou hast Him that commands thee to take up thy bed.

Thou mayest not say, "While I am coming, another steppeth down before me."(8) For if it be thy will to go down into the fountain, there is none to hinder thee. Grace is not consumed, is not spent, it is a kind of fountain springing up constantly; by His fullness are we all healed both soul and body. Let us come unto it then even now. For Rahab also was a harlot, yet was she saved; and the thief was a murderer, yet he became a citizen of paradise; and while Judas being with his Master perished, the thief being on a cross became a disciple. Such are the wonderful works of God. Thus the magi approved themselves, thus the publican became an evangelist, thus the blasphemer an apostle.

5. Look at these things, and never despair, but be ever confident, and rouse thyself. Lay hold only on the way that leads thither, and thou wilt advance quickly. Shut not up the doors, close not up the entrance. Short is the present life, small the labor. But though it were great, not even so ought one to decline it. For if thou toil not at this most glorious toil that is spent upon repentance and virtue, in the world thou wilt assuredly toil and weary thyself in other ways. But if both in the one and the other there be labor, why do we not choose that which hath its fruit abundant, and its recompense greater.

Yet neither is this labor and that the same. For in worldly pursuits are continual perils, and losses one upon another, and the hope uncertain; great is the servility, and the expenditure alike of wealth, and of bodies, and of souls; and then the return of the fruits is far below our expectation, if perchance it should grow up.

For neither doth toil upon worldly matters everywhere bear fruit; nay but even, when it hath not failed, but has brought forth its produce even abundantly, short is the time wherein it continues.

For when thou art grown old, and hast no longer after that the feeling of enjoyment in perfection, then and not till then doth the labor bear thee its recompense. And whereas the labor was with the body in its vigor, the fruit and the enjoyment is with one grown old and languid, when time has dulled even the feeling, although if it had not dulled it, the expectation of the end suffers us not to find pleasure.

But in the other case not so, but the labor is in corruption and a dying body, but the crown in one incorruptible, and immortal, and having no end. And the labor is both first and short-lived; but the reward both subsequent and endless, that with security thou mayest take thy rest after that, looking for nothing unpleasant.

For neither mayest thou fear change any more or loss as here. What sort of good things, then, are these, which are both insecure, and short-lived, and earthly, and vanishing before they have appeared, and acquired with many toils? And what good things are equal to those, that are immovable, that grow not old, that have no toil, that even at the time of the conflicts bring thee crowns?

For he that despises money even here already receives his reward, being freed from anxiety, from rivalry, from false accusation, from plotting from envy. He that is temperate, and lives orderly, even before his departure, is crowned and lives in pleasure, being delivered from unseemliness, ridicule, dangers of accusation,(1) and the other things that are to be feared. All the remaining parts of virtue likewise make us a return here already.

In order therefore that we may attain unto both the present and the future blessings, let us flee from vice and choose virtue. For thus shall we both enjoy delight, and obtain the crowns to come, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

HOMILY LXVIII.

MATT. XXI. 33--44.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Then, that they might learn that nothing was opposed to God's will of the things doing, but that the event was even highly acceptable, and beyond expectation, and amazing every one of the beholders (for indeed the miracle was far beyond words), He added and said, "It is the Lord's doing." And by the stone He means Himself, and by builders the teachers of the Jews; as Ezekiel also saith, "They that build the wall, and daub it with untempered mortar."(2) But how did they reject Him? By saying, "This man is not of God;(3) This man deceiveth the people;"(4) and again, "Thou art a Samaritan, and hast a devil."(5)

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

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

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