Church Fathers: Nicene Fathers Vol 14: 114.01.17 Homily XLI-XLIII

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Church Fathers: Nicene Fathers Vol 14: 114.01.17 Homily XLI-XLIII



TOPIC: Nicene Fathers Vol 14 (Other Topics in this Collection)
SUBJECT: 114.01.17 Homily XLI-XLIII

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Homily XLI.

John v. 39, 40.-"Search the Scriptures; for in them ye think ye have eternal life; and they are they which testify of Me. And ye will not come to Me that ye might have [eternalhyperlink ] life."

[1.] Beloved, let us make great account of spiritual things, and not think that it is sufficient for us to salvation to pursue them anyhow. For if in things of this life a man can gain no great profit if he conduct them in an indifferent and chance way, much more will this be the case in spiritual things, since these require yet greater attention. Wherefore Christ when He referred the Jews to the Scriptures, sent them not to a mere reading, but a careful and consideratehyperlink search; for He said not, "Read the Scriptures," but, "Search the Scriptures." Since the sayings relating to Him required great attention, (for they had been concealed froth the beginning for the advantage of the men of that time,) He biddeth them now dig down with care that they might be able to discover what lay in the depth below. These sayings were not on the surface, nor were they cast forth to open view, but lay like some treasure hidden very deep. Now he that searcheth for hidden things, except he seek them with care and toil, will never find the object of his search. For which cause He said, "Search the Scriptures, because in them ye think ye have eternal life." He said not, "Ye have," but "ye think," showing that they gained from them nothing great or high, expecting as they did to be saved by the mere reading, without the addition ofhyperlink faith. What He saith therefore is of this kind: "Do ye not admire the Scriptures, do ye not think that they are the causes of all life? By these I confirm My claims now, for they are they which testify of Me, yet ye will not come to Me that ye may have eternal life." It was thus with good reason that He said, "ye think," because they would not obey, but merely prided themselves on the bare reading. Then lest owing to His very tender care He should incur among them the suspicion of vainglory, and because He desired to be believed by them, should be deemed to be seeking His own; (for He reminded them of the words of John, and of the witness of God, and of His own works, and said all He could to draw them to Him, and promised them "life";hyperlink ) since, I say, it was likely that many would suspect that He spake these things from a desire of glory, hear what He saith:

Ver. 41. "I receive not honor from men."

That is, "I need it not": "My nature," He saith, "is not of such a kind as to need the honor which is from men, for if the sun can receive no addition from the light of a candle, much farther am I from needing the honor which is from men." "Why then," asks some one, "sayest thou these things, if thou needest it not?" "That ye may be saved." This He positively asserted above, and the same He implied here also, by saying, "that ye might have life." Moreover, He putteth another reason:

Ver. 42. "But I know you that ye have not the love of God in you."

For when under pretense of loving God theyhyperlink persecuted Him because He made Himself equal with God, and He knew that they would not believe Him, lest any one should ask, "why speakest thou these words?" "I speak them," He saith, "to convict you of this, that it is not for the love of God that ye persecute Me, if it be so that He testifieth to Me both by works and by the Scriptures. For as before this when ye deemed Me an enemy of God ye drove Me away, so now, since I have declared these things, ye ought to have hastened to Me, if ye had really loved. God. But ye love Him not. And therefore have I spoken these words, to show that you are possessed with excessive pride, that you are vainly boasting and shading overhyperlink your own enviousness." And the same He proveth not by these things only, but by those that should come to pass.

Ver. 43. "I am come in My Father's name, and ye receive Me not; if another shall come in his own name, him will ye receive."

[2.] Seest thou that He everywhere declareth that He hath been "sent," that judgment hath been committed to Him by the Father, that He can do nothing of Himself, in order that He may cut off all excuse for their unfairness? But who is it that He here saith shall come "in his own name"? He alludeth here to Antichrist, andputtethhyperlink an incontrovertible proof of their unfairness. "For if as loving God ye persecute Me, much more ought this to have taken placehyperlink in the case of Antichrist. For he will neither say that he is sent by the Father, nor that he cometh according to his will, but in everything contrariwise, seizing like a tyrant what belongeth not to him, and asserting that he is the very God over all, as Paul saith, `Exalting himself above all that is called God, or that is worshiped, showing himself that he is God.' (2 Thess. ii. 4.) This is to `come in his own name.' I do not so, but am come in the Name of My Father." That they received not One who said that He was sent of God, was a sufficient proof that they loved not God; but now from the contrary of this fact, from their being about to receive Antichrist, He showeth their shamelessness.hyperlink For when they received not One who asserteth that He was sent by God, and are about to worship one who knoweth Him not, and who saith that he is God over all, it is clear that their persecution proceeded from malice and from hating God. On this account He putteth two reasons for His words; and first the kinder one,hyperlink "That ye may be saved"; and, "That ye may have life": and when they would have mocked at Him, He putteth the other which was more striking, showing that even although His hearers should not believe, yet that God was wont always to do His own works. Now Paul speaking concerning Antichrist said prophetically, that "God shall send them strong delusion,-that they all might be judged who believed not the truth, but had pleasure in unrighteousness."(2 Thess. ii. 11, 12.) Christ said not, "He shall come"; but, "if He come," from tenderness for His hearers; and because all their obstinacyhyperlink was not yet complete. He was silent as to the reason of His coming; but Paul, for those who can understand, has particularly alluded to it. For it is he who taketh away all excuse from them.

Christ then putteth also the cause of their unbelief, saying,

Ver. 44. "How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only?"

Hence again He showeth that they looked not to the things of God, but that under this pretense they desired to gratify private feeling, and were so far from doing this on account of His glory, that they preferred honor from men to that which cometh from Him. How then were they likely to entertainhyperlink such hostility towards Himhyperlink for a kind of honor which they so despised, as to prefer to it the honor which cometh from men?

Having told them that they had not the love of God, and having proved it by what was doing in His case, and by what should be in the case of Antichrist, and having demonstrated that they were deprived of all excuse, He next bringeth Moses to be their accuser, going on to say,

Ver. 45-47. "Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed Me; for he wrote of Me. But if ye believe not his writings, how shall ye believe My words?"

What He saith is of this kind: "It is Moseshyperlink who has been insulted more than Ihyperlink by your conduct towards Me, for ye have disbelieved him rather than Me." See how in every way He hath cast them out from all excuse. "Ye said that ye loved God when ye persecuted Me; I have shown that ye did so from hatred of Him: ye sayhyperlink that I break the Sabbath and annul the Law; I have rid Me of this slander also: ye maintainhyperlink that ye believe in Moses by what ye dare to do against Me; I on the contrary show that this is most to disbelieve in Moses; for so far am I from opposing the Law, that he who shall accuse you is none other than the man who gave you the Law." As then He said of the Scriptures, in which "ye think ye have eternal life," so of Moses also He saith, "in whom ye trust"; everywhere conquering them by their own weapons.

"And whence," saith some one, "is it clear that Moses will accuse us, and that thou art not a boaster? What hast thou to do with Moses? Thou hast broken the Sabbath which he ordained that we should keep; how then should he accuse us? And how doth it appear that we shall believe on another who cometh in his own name? All these assertions thou makest without evidence." Now in truth all these points are proved above. "For" (Christ would reply) "since it is acknowledged that I came from God, both by the works, by the voice of John, and by the testimony of the Father, it is evident that Moses will accuse the Jews." For what saith he? "If a man come doing miracles and leading you to God, and truly foretelling things future, ye must hearken unto him with all readiness." Now Christ had done all this. He wrought miracles in very truth, He drew all men to God, and (so that Hehyperlink ) caused accomplishment to follow His predictions.hyperlink

"But whence doth it appear that they will believe another?" From their hating Christ, since they who turn aside froth Him who cometh according to the will of God will, it is quite plain, receive the enemy of God. And marvel not if He now putteth forward Moses, although He said, "I receive not witness from man," for He referreth them not to Moses, but to the Scriptures of God. However, since the Scriptures terrified them less, He bringeth round His discourse to the very person (of Moses), setting over against them their Lawgiver as their accuser, thus rendering the terror more impressive;hyperlink and each of their assertions He refuteth. Observe: they said that they persecuted Him through love for God, He showeth that they did so through hating God; they said that they held fast to Moses, He showeth that they acted thus because they believed not Moses. For had they been zealous for the law, they ought to have received Him who fulfilled it; if they loved God they ought to have believed One who drew them to Him, if they believed Moses they ought to have done homage to One of whom Moses prophesied. "But" (saith Christ) "if Moses is disbelieved before My coming, it is nothing unlikely that I, who am heralded by him, should be driven away by you." As then He had shown from their conduct towards Himself that they who admired John (really) despised him, so now He showeth that they who thought that they believed Moses, believed him not, and turneth back on their own head all that they thought to put forward in their own behalf. "So far," He saith, "am I from drawing you away from the Law, that I call your Lawgiver himself to be your accuser."

That the Scriptures testified of Him He declared, but where they testify He added not; desiring to inspire them with greater awe, and to prompt them to search, and to reduce them to the necessity of questioning. For had He told them readily and without their questioning, they would have rejected the testimony; but now, if they gave any heed to His words, they needed first of all to ask, and learn from Him what that testimony was.hyperlink On this account He dealeth the more largely in assertions and threats, not in proofs only, that even so He may bring them over by fear of what He saith; but they even so were silent. Such a thing is wickedness; whatsoever a man say or do it is not stirred to move, but remaineth keeping its peculiar venom.

Wherefore we must cast out all wickedness from our souls, and never more contrive any deceit; for, saith one, "To the perverse God sendeth crooked paths" (Prov. xxi. 8, Prov. xxi. 8 LXX.); and, "The holy spirit of disciplinehyperlink will flee deceit, and remove from thoughts that are without understanding." (Wisd. i. 5.) For nothing maketh men so foolish as wickedness; since when a man is treacherous, unfair,hyperlink ungrateful, (these are different forms of wickedness,) when without having been wronged he grieves another, when he weaves deceits, how shall he not exhibit an example of excessive folly? Again, nothing maketh men so wise as virtue; it rendereth them thankful and fair-minded, merciful, mild, gentle, and candid; it is wont to be the mother of all other blessings. And what is more understanding than one so disposed? for virtue is the very spring and root of prudence, just as all wickedness hath its beginning in folly. For, the insolent man and the angry become the prey of their respective passions from lack of wisdom; on which account the prophet said, "There l is no soundness in my flesh: my wounds stink and are corrupt because of my foolishness" (Ps. xxxviii. 3, 4): showing that all sin hath its beginning in folly: and so the virtuous man who hath the fear of God is more understanding than any; wherefore a wise man hath said, "The fear of the Lord is the beginning of wisdom." (Prov. i. 7.) If then to fear God is to have wisdom, and the wicked man hath not that fear, he is deprived of that which is wisdom indeed;-and deprived of that which is wisdom indeed, he is more foolish than any. And yet many admire the wicked as being able to do injustice and harm, not knowing that they ought to deem them wretched above all men, who thinking to injure others thrust the sword against themselves;-an act of extremest folly, that a man should strike himself and not even know that he doth so, but should think that he is injuring another while he is killing himself. Wherefore Paul, knowing that we slay ourselves when we smite others, saith, "Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?" (1 Cor. vi. 7.) For the not suffering wrong consists in doing none, as also the not being ill-used in not using others ill; though this assertion may seem a riddle to the many, and to those who will not learn true wisdom. Knowing this, let us not call wretched or lament for those who suffer injury or insult, but for such who inflict these things; these are they who have been most injured, who have made God to be at war with them, and have opened the mouths of ten thousand accusers, who are getting an evil reputation in the present life, and drawing down on themselves severe punishment in the life to come. While those who have been wronged by them, and have nobly borne it all, have God favorable to them, and all to condone with, and praise, and entertain them. Such as these in the present life, shall enjoy an exceeding good report, as affording the strongest example of true wisdom, and in the life to come shall share the good things everlasting; to which may we all attain through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.



Footnotes



1 not in G. T.

2 al. "inquisitive."

3 al. "being destitute of."

4 al. "and promised all those things so as to draw them to Himself."

5 al. "they often."

6 al. "veiling."

7 al. "whom also He putteth."

8 al. "ought ye to do this."

9 al. "enviousness."

10 al. "kindness, saying."

11 al. "wickedness."

12 a0nade/xesqai.

13 or, "to take on them such hostility as they would have incurred by following Him."

14 e0keinoj.

15 or, "before Me."

16 al. "accuse."

17 al. "profess."

18 Not in all copies.

19 Not found in so many words. The command is given with this test, Deut. xviii. 18-22; see also Deut. xiii. 1.

20 al "more horrible."

21 al. "to enquire even if He held His peace."

22 sofi/aj.

23 a0gnw/mwn.



Homily XLII.

John vi. 1, 4.-"After these things Jesus went over the sea of Galilee, into the parts ofhyperlink Tiberias. And a great multitude followed Him, because they saw thehyperlink miracles which He did on them that were diseased. And Jesus departedhyperlink into a mountain, and there sat with His disciples. And the Passover of the Jewshyperlink was nigh."

[1.] Beloved, let us not contend with violent men, but learnhyperlink when the doing so brings no hurt. to our virtue to give place to their evil counsels; for so all their hardihood is checked. As darts when they fall upon a firm,hyperlink hard, and resisting substance, rebound with great violence on those who throw them, but when the violence of the cast hath nothing to oppose it, it soon becometh weaker and ceaseth, so is it with insolent men; when we contend with them they become the fiercer, but when we yield and give ground, we easily abate all their madness. Wherefore the Lord when He knew that the Pharisees had heard "that Jesus made and baptized more disciples than John," went into Galilee, to quench their envy, and to soften by His retirement the wrath which was likely to be engendered by these reports. And when He departed for the second time into Galilee, He cometh not to the same places as before; for He went not to Cana, but to "the other side of the sea," andhyperlink great multitudes followed Him, beholding "the miracles which He did." What miracles? Why doth hehyperlink not mention them specifically? Because this Evangelist most of all was desirous of employing the greater part of his book on the discourses and sermons [of Christ]. Observe, for instance, how for a whole year, or rather how even now at the feast of the Passover, he hath given us no more information on the head of miracles, than merely that He healed the paralytic and the nobleman's son. Because he was not anxious to enumerate them all, (that would have been impossible,) but of many and great to record a few.

Ver. 2. "A great multitude followed Him beholding the miracles that He did." What is here told marks not a very wise state of mind;hyperlink for when they had enjoyed such teaching, they still were more attracted by the miracles, which was a sign of the grosser state. For "miracles," It saith, "are not for believers, but for unbelievers."hyperlink The people described by Matthew acted not thus,hyperlink but how? They all, he saith "were astonished at His doctrine, because He taught as one having authority." (Matt. vii. 28, 29.)

"And why doth He occupy the mountain now, and sit there with His disciples?" Because of the miracle which was about to take place. And that the disciples alone went up with Him, was a charge against the multitude which followed Him not. Yet not for this only did He go up into the mountain, but to teach us ever to rest at intervals from the tumults and confusion of common life.hyperlink For solitude is a thing meet for the study of wisdom. And often doth He go up alone into a mountain, and spend the night there, and pray, to teach us that the man who will come most near to God must be free from all disturbance, and must seek times and places clear of confusion.

Ver. 4. "And the Passover, a feast of the Jews, was nigh."

"How then," saith some one, "doth He not go up unto the feast, but, when all are pressing to Jerusalem, goeth Himself into Galilee, and not Himself alone, but taketh His disciples with Him, and proceedeth thence to Capernaum?" Because henceforth He was quietly annulling the Law, taking occasion from the wickedness of. the Jews.

Ver. 5. "And as He lifted up His eyes, He beheld a great company."hyperlink

This showeth that He sat not at any time idlyhyperlink with the disciples, but perhaps carefully conversing with them, and making them attendhyperlink and turn towards Him, a thing which peculiarly markshyperlink His tender care, and the humility and condescension of His demeanor towards them. For they sat with Him, perhaps looking at one another; then having lifted up His eyes, He beheld the multitudes coming unto Him. Now the other Evangelists say, that the disciples came and asked and besought Him that He would not send them away fasting, while St. John saith, that the question was put to Philip by Christ. Both occurrences seem to me to be truly reported, but not to have taken place at the same time, the former account being prior to the other, so that the two are entirely different.

Wherefore then doth He ask "Philip"? He knew which of His disciples needed most instruction; for this is he who afterwards said, "Show us the Father, and it sufficeth us" (c. xiv. 8), and on this account Jesus was beforehand bringing him into a proper state.hyperlink For had the miracle simply been done, the marvel would not have seemed so great, but now He beforehand constraineth him to confess the existing want, that knowing the state of matters he might be the more exactly acquainted with the magnitude of the miracle about to take place. Wherefore He saith,hyperlink

"Whence shall we have so many loaves.hyperlink that these may eat?"

So in the Old [Testament] He spake to Moses, for He wrought not the sign until He had asked him, "What is that in thy hand?" Because things coming to pass unexpectedly and all at once,hyperlink are wont to throw us into forgetfulness of things previous, therefore He first involved him in a confession of present circumstances, that when the astonishment should have come upon him, he might be unable afterwards to drive away the remembrance of what he had confessed, and thus might learn by comparison the greatness of the miracle, which in fact takes place in this instance; for Philip being asked, replied,

Ver. 7, 6. "Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. And this He said to prove him: for He Himself knew what He would do."

[2.] What meaneth, "to prove him"? Did not He know what would be said by him? We cannot assert that. What then is the meaning of the expression? We may discover it from the Old [Testament]. For there too it is said, "And it came to pass after these things that God did tempt Abraham, and said unto him, Take thy beloved son whom thou lovest" (Gen. xxii. 1, Gen. xxii. 2); yet it doth not appear in that place either, that when He saith this He waited to see the end of the trial, whether Abraham would obey or not, (how could He, who knoweth all things before they come into existence?hyperlink but the words in both cases are spoken after the manner of men. For as when (the Psalmisthyperlink ) saith that He "searcheth the hearts of men," he meaneth not a search of ignorance but of exact knowledge, just so when the Evangelist saith that He proved (Philip), he meaneth only that He knew exactly. And perhaps one might say another thing, that as He once made Abraham more approved, so also did He this man, bringing, him by this question to an exact knowledge of the miracle. The Evangelist therefore, that thou mayest not stop at the feebleness of the expression, and so form an improper opinion of what was said, addeth, "He Himself knew what He would do."

Moreover we must observe this, that when there is any wrong suspicion, the writer straightway very carefully correctshyperlink it. As then in this place that the hearers might not form any such suspicion, he adds the corrective, saying, "For He Himself knew what He would do": so also in that other place, when He saith, that "the Jews persecuted Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God," had there not been the assertion of Christ Himself confirmed by His works, he would there also have subjoined this correction. For if even in words which Christ speaketh the Evangelist is careful that none should have suspicions, much more in cases where others were speaking of Him would he have looked closely, had he perceived that an improper opinion prevailed concerning Him. But he did not so, for he knew that thishyperlink was His meaning,hyperlink and immovable decree.hyperlink Therefore after saying, "making Himself equal with God," he used not any such correction; for the matter spoken of was not an erroneous fancy of theirs, but His own assertion ratified by His works. Philip then having been questioned,

Ver. 8, 9. "Andrew, Simon'shyperlink brother, said, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?"

Andrew is higher minded than Philip, yet had not he attained to everything. Yet I do not think that he spake without an object, but as having heardhyperlink of the miracles of the Prophets, and how Elisha wrought a sign with the loaves (2 Kings iv. 43); on this account he mounted to a certain height,hyperlink but could not attain to the very top.

Let us learn then,hyperlink we who give ourselves to luxury, what was the fare of those great and admirable men; and in quality and quantityhyperlink let us behold and imitate the thriftiness of their table.

What follows also expresses great weakness. For after saying, "hath five barley loaves," he addeth, "but what are they among so many?" He supposed that the Worker of the miracle would make less out of less, and more out of more. But this was not the case, for it was alike easy to Him to cause bread to spring forthhyperlink from more and from less, since He needed no subject-matter. But in order that the creation might not seem foreign to His Wisdom, as afterwards slanderers and those affected with the disease of Marcionhyperlink said, He used the creation itself as a groundwork for His marvels.

When both the disciples had owned themselves at a loss, then He wrought the miracle; If or thus they profited the more, having first confessed the difficulty of the matter, that when it should come to pass, they might understand the power of God. And because a miracle was about to be wrought, which had also been performed by the Prophets, although not in an equal degree, and because He would do it after first giving thanks, lest they should fall into any suspicion of weakness on His part, observe how by the very manner of His working He entirely raiseth their thoughts of it and showeth them the difference (between Himself and others). For when the loaves had not yet appeared,hyperlink that thou mayest learn, that things that are not are to Him as though they were, (as Paul saith, "who calleth the things that be not as though they were"-Rom. iv. 17,) He commanded them as though the table were prepared and ready, straightway to sit down, rousing by this the minds of His disciples. And becausehyperlink they had profited by the questioning, they immediately obeyed, and were not confounded, nor said, "How is this, why dost Thou bid us sit down, when there is nothing before us?" The same men, who at first disbelieved so much as to say, "Whence shall we buy bread?" began so far to believe even before they saw the miracle,hyperlink that they readily made the multitudes to sit down.

[3.] But why when He was about to restore the paralytic did He not pray, nor when He was raising the dead, or bridling the sea, while He cloth so here over the loaves? It was to show that when we begin our meals, we ought to give thanks unto God. Moreover, He doth it especially in a lesser matter, that thou mayest learn that He doth it not as having any need; for were this the case, much more would He have done so in greater things; but when He did them by His own authority, it is clear that it was through condescension that He acted as He did in the case of the lesser. Besides, a great multitude was present, and it was necessary that they should be persuaded that He had come according to the will of God. Wherefore, when He doth miracles in the absence of witnesses, He exhibiteth nothing of the kind; but when He doth them in the presence of many, in order to persuade them that He is no enemy of God, no adversary of Him who hath begotten Him, He removeth the suspicion by thanksgiving.

"And He gave to them that were set down, and they were filled."hyperlink

Seest thou how great is the interval between the servants and the Master? They having grace by measure, wrought their miracles accordingly, but God, who acteth with free power, did all most abundantly.

Ver. 12. "And He saidhyperlink unto His disciples, Gather up the fragments which remain;hyperlink -and they gathered them together, and filled twelve baskets."

This was not a superfluous show, but in order that the matter might not be deemed a mere illusion; and for this reason He createthhyperlink from matter already subsisting. "But why gave He not the bread to the multitudes to bear, but (only) to His disciples?" Because He was most desirous to instruct these who were to be the teachers of the world. The multitude would not as yet reap any great fruit from the miracles, (at least they straightway forgot this one and asked for another,) while these would gain no common profit. And what took place was moreover no ordinary condemnation of Judas, who bore a basket. And that these things were done for their instruction is plain from what is said afterwards, when He reminded them, saying, "Do ye not yet understand-how many baskets ye took up?" (Matt. xvi. 9.) And for the same reason it was that the baskets of fragments were equal in number to the disciples; afterwards, when they were instructed, they took not up so many, but only "seven baskets." (Matt. xv. 37.) And I marvel not only at the quantity of loaves created, but besides the quantity, at the exactness of the surplus, that He caused the superabundance to be neither more nor less than just so much as He willed, fore-seeing how much they would consume; a thing which marked unspeakable power. The fragments then confirmed the matter, showing both these points; that what had taken placehyperlink was no illusion, and that these were from the loaves by which the people had been fed. As to the fishes, they at this time were produced from those already subsisting, but at a later period, after the Resurrection, they were not made from subsisting matter. "Wherefore?" That thou mayest understand that even now He employed matter, not from necessity, nor as needing any basehyperlink (to work upon), but to stop the mouths of heretics?hyperlink

"And the multitudes said, that this is of a truth The Prophet."hyperlink

Oh, excess of gluttony! He had done ten thousand things more admirable than this, but nowhere did they make this confession, save when they had been filled. Yet hence it is evident that they expected some remarkable prophet; for those others had said (to John), "Art thou that Prophet?"hyperlink while these say, "This is that Prophet."

Ver. 15. "When Jesus therefore perceived that they would come and take Him by force to make Him a king, He departed again into a mountain."hyperlink

Wonderful! How great is the tyranny of gluttony, how great the fickleness of men's minds! No longer do they vindicate the Law, no longer do they care for the violationhyperlink of the Sabbath, no longer are they zealous for God; all such considerations are thrown aside, when their bellies have been filled; He was a prophet in their eyes, and they were about to choose Him for a king. But Christ fleeth. "Wherefore?" To teach us to despise worldly dignities, and to show us that He needed nothing on earth. For He who chosehyperlink all things mean, both mother and house and city and nurture and attire would not afterwards be made illustrious by things on earth. The things which (He had) from heaven were glorious and great, angels, a star, His Father loudly speaking,hyperlink the Spirit testifying, and Prophets proclaiming Him from afar; those on earth were all mean, that thus His power might the more appear. He came also to teach us to despise the things of the world, and not be amazed or astonished by the splendors of this life, but to laugh them all to scorn, and to desire those which are to come. For he who admires things which are here, will not admire those in the heavens. Wherefore also He saith to Pilate, "My Kingdom is not of this world" (c. xviii. 36), that He may not afterwards appear to have employed mere human terror or dominion for the purpose of persuasion. Why then saith the Prophet, "Behold, thy King cometh unto thee, meek, and sitting upon an ass"? (Zech. ix. 9.) He spake of that Kingdom which is in the heavens, but not of this on earth; and on this account Christ saith, "I receive not honor from men." (c. v. 41.)

Learn we then, beloved, to despise and not to desire the honor which is from meal for we have been honored with the greatest of honors, compared with which that other is verilyhyperlink insult, ridicule, and mockery. And as the riches of this world compared with the riches of that are poverty, as this life apart from that is deadness,hyperlink (for"lethyperlink the dead bury their dead"-Matt. viii. 28,) so this honor compared with that is shame and ridicule. Let us then not pursue it. If they who confer it are of less account than a shadow or a dream, the honor itself much more so. "The glory of man is as the flower of the grass" (1 Pet. i. 24); and what is meaner than the flower of the grass? Were this glory everlasting, in what could it profit the soul? In nothing. Nay, it very greatly injures us by making us slaves, slaves in worse condition than those bought with money, slaves who obey not one master only, but two, three, ten thousand, all giving different commands. How much better is it to be a free man than a slave, to be free from the slavery of men, and subject only to the dominion of God? In a word, if thou wilt desire glory, desire it, but let it be the glory immortal, for that is exhibited on a more glorious stage, and brings greater profit. Forhyperlink the men here bid thee be at charges to please them, but Christ, on the contrary, giveth thee an hundredfold for what thou givest Him, and addeth moreover eternal life. Which of the two then is better, to be admiredhyperlink on earth, or in heaven? by man, or by God? to your loss, or to your gain? to wear a crown for a single day, or for endless ages? Give to him that needeth, but give not to a dancer, lest thou lose thy money and destroy his soul. For thou art the cause of his (coming to) perdition through unseasonable munificence.hyperlink Since did those on the stage know that their employment would be unprofitable, they would have long ago ceased to practice it; but when they behold thee applauding, crowding after them, spending and wasting thy substance upon them, even if they have no desire to follow (their profession), they are kept to it by the desire of gain. If they knew that no one would praise what they do, they would soon desist from their labors, by reason of their unprofitableness; but when they see that the action is admired by many, the praise of others becomes a bait to them. Let us then desist from this unprofitable expense, let us learn upon whom and when we ought to spend. Let us not, I implore you, provoke God in both ways, gathering whence we ought not, and scattering where we ought not; for what anger doth not thy conduct deserve, when thou passest by the poor and givest to a harlot? Would not the paying the hire of sin and the bestowing honor where it were meet to punish have been a charge against thee, even hadst thou paid out of thy just earnings? but when thou feedest thine uncleanness by stripping orphans and wronging widows, consider how great a fire is prepared for those who dare such things. Hear what Paul saith, "Who not only do these things, but also have pleasure inhyperlink them that do them." (Rom. i. 32.)

Perhaps we have touched you sharply, yet if we touch you not, there are actualhyperlink punishments awaiting those who sin without amendment. What then availeth it to gratify by words those who shall be punished by realities? Dost thou take pleasurehyperlink at a dancer, dost thou praise and admire him? Then art thou worse than he; his. poverty affords him an excuse though not a reasonable one, but thou art stripped even of this defense. If I ask him, "Why hast thou left other arts and come to this accursed and impure one?" he will reply, "because I can with little. labor gain great profits." But if I ask thee why thou admirest one who spends his time in impurity, and lives to the mischief of many, thou canst not run to the same excuse, but must bow down thy face and be ashamed and blush. Now if when called by us to give account, thou wouldest have nothing to reply,hyperlink when that terrible and inexorable Judgment cometh where we shall render account of thoughts and deeds and everything, how shall we stand? with what eyes shall we behold our Judge? what shall we say? what defense shall we make? what excuse reasonable or unreasonable shall we put forward? shall we allege the expense? the gratification? the perdition of others whom by means of his art we ruin? We can have nothing to say, but must be punished with a punishment having no end, knowing no limit. That this come not to pass, let us henceforth guard all points, that having departed with a good hope, we may obtain the everlasting blessings; to which may we all attain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom to the Father and the Holy Ghost be glory, now and ever and world without end, Amen.



Footnotes



1 ei0j ta\ me/rh, not in G. T.

2 au0tou=, G. T.

3 a0ph=lqe [a0nh=l.] G. T.

4 [h9 e9orth\ tw=n 'I.] G. T.

5 al. "be content."

6 e0ntetame/non, al. diat.

7 Ben. "wherefore also."

8 al. "dost thou."

9 al. "this kind of following belongs not to a settled mind."

10 Not exactly quoted from 1 Cor. xiv. 22, where the words relate the gift of tongues.

11 al. "was not such."

12 th=j e0n me/sw|.

13 a0nable/yaj toi=j o0fqalmoi=j o9ra= o@xlon polu/n. In G. T. the words are: e0pa/raj ou\n o9 'Ihsou=j tou\j o0fqalmou\j, kai\ qeasa/menoj o@ti polu\j o@xloj e@rxetai pro\j au0to/n.

14 a9plw=j.

15 al. "teaching."

16 Ben. Ed. reads: ou[ ma/lista kai\ e0nteu=qen th\n khdemoni/an e@sti maqei=n.

17 e0r0r9u/qmizen.

18 Ben. "and see what he saith."

19 In G. T. po/qen a0gora/somen a@rtouj i@na e@rxetai, k.t.l.

20 a0qro/on.

21 pri\n gene/sewj, Hist. Susann. ver. 42.

22 Ps. vii. 9, or St. Paul, Rom. viii. 27.

23 al. "expels."

24 i.e. the Equality of The Son with The Father.

25 gnwmh\n.

26 yh=fon.

27 Simw=noj Pe/trou, G. T.

28 al. "for I think that the miracles of the Prophets had entered his mind."

29 al. "farther."

30 al. "hence."

31 [of that which is set on.] Morel. and Ben.

32 phgasai.

33 See note, p. 30.

34 In Ben. the reading is: "for when the loaves had not yet appeared, He doth the miracle." This looks like the gloss of a transcriber, surprised at the suspension of the sense.

35 al. "when."

36 al. "before the miracle."

37 These words, which are not found in G. T., are quoted in place of v. 10. 11. "And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. And Jesus took the loaves; and when He had given thanks, He distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would."

38 "When they were filled, He said." N. T.

39 "That nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten." N. T.

40 dhmiourgei=.

41 or, "had been made."

42 u9poba/qraj.

43 i.e. the Gnostics, see note, p. 30.

44 In place of ver. 14. "Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet which should come into the world."

45 al. "wherefore elsewhere they said, Is this," &c.

46 [Himself alone] G. T.

47 paralu/sewj, al. paraba/sewj.

48 al. "showed."

49 bow=n.

50 al. "seems to be."

51 nekrwsij.

52 al. "`let,


0' He saith."

53 al. "how? for."

54 Sav. reads "to be."

55 or, "love of praise."

56 or, "consent with."

57 dia\ tw=n pragma/twn.

58 or, "consent with."

59 al. "couldest reply nothing."



Homily XLIII.

John vi. 16-18.-"And when even was now come, His disciples went down untohyperlink the sea and enteredhyperlink into a ship, and went overhyperlink the sea toward Capernaum. And it washyperlink now dark, and Jesus was not come unto them. And the sea arose by reason of a great wind that blew."

[1.]Christ provideth for the good of his disciples not only when He is present in the body, but also when far away; for having abundance of means and of skill, He effecteth one and the same end by contrary actions. Observe, for instance, what He hath done here. He leaveth His disciples, and goeth up into a mountain; and they,hyperlink when even was come, went down unto the sea. They waited for Him until evening, expecting that He would come unto them; but when even was come, they could no longer endure not to seek their Master;hyperlink so great a love possessed them. They said not, "It is now evening, and night hath overtaken us, whither shall we depart? the place is dangerous, the time unsafe"; but, goadedhyperlink by their longing, they entered into the ship. For it is not without a cause that the Evangelist hath declaredhyperlink the time also, but by it to show the warmth of their love.

Wherefore then doth Christ let them go, and not show Himself?hyperlink And again,hyperlink wherefore doth He show Himself walking alone upon the sea? By the first He teacheth them how great (an evil) it is to be forsaken by Him, and maketh their longing greater; by the second, again, He showeth forth His power. For as in His teaching they heard not all in common with the multitude, so in the case of the miracles they saw them not all with the mass of people, since it was needful that they who were about to receive in charge the presidencyhyperlink of the world, should have somewhat more than the rest. "And what sort of miracles," saith some one, "saw they by themselves?" The Transfiguration on the mount; this on the sea, and those after the Resurrection, which are many and important. And from these I conjecture that there were others also. They came to Capernaum without any certain information, but expecting to find Him there, or even in mid passage; this the Evangelist implies by saying that "it was now dark, and Jesus was not yet come to them."

"And the sea arose by reason of a great wind that blew." What did they? They were troubled, for there were many and various causes which forced them to be so. They were afraid by reason of the time for it was dark, of the storm for the sea had risen, of the place for they were not near land; but,

Ver. 19. "Had rowed about five and twentyhyperlink furlongs."

And, lastly, by reason of the strangeness of the thing, for,

"They see Himhyperlink walking upon the sea." And when they were greatly troubled,

Ver. 20. "He saith unto them, It is I, be not afraid."

Wherefore then appeareth He? To show that it was He who would make the storm cease. For this the Evangelist hath shown, saying,hyperlink

Ver. 21. "They were willing to receive Him,hyperlink and immediately the ship was near the land."hyperlink

He not only gave them a safe passage, but also one with a fair wind.

To the multitude He showeth not Himself walking upon the sea, for the miracle was too great to suit their infirmity. Indeed, even by the disciples He was not seen long doing this, but He appeared, and at once retired.hyperlink Now this seems to me to be a different miracle from that found in Matthew xiv.; and that it is different is clear from many reasons. For He worketh often the same miracles, in order to cause the beholders not merely to count them very strange,hyperlink but also to receive them with great faith.

"It is I, be not afraid." As He spake the word, He cast out fear from their souls. But at another time not so; wherefore Peter said "Lord, if it be Thou, bid me to come unto Thee." (Matt. xiv. 28.) Whence then was it that at that time they did not straightway admit this,hyperlink but now were persuaded? It was because then the storm continued to toss the bark, but now at His voice the calm had come. Or if the reason be not this, it is that other which I have before mentioned, that oftentimes working the same miracles, He made the second to be readily received by means of the first. But wherefore went He not up into the ship? Because He would make the marvel greater, would more openlyhyperlink reveal to them His Godhead, and would show them, that when He before gave thanks, He did not so as needing aid, but in condescension to them. He allowed the storm to arise, that they might ever seek Him; He stilled the storm, that He might make known to them His power; He went not up into the ship, that He might make the marvel greater.

Ver. 22. "And the people that were there saw that there was none other boat there save the one into which the disciples had entered, and that Jesus went not into the boat, but His disciples."hyperlink

And why is John so exact? Why said he not that the multitudes having passed over on the next day departed?hyperlink He desires to teach us something else, namely, that Jesus allowed the multitudes if not openly, at least in a secret manner, to suspect what had taken place. For, "They saw," saith he, "that there was none other boat there but one, and that Jesus went not into it with His disciples."

Ver. 24. And embarking in boats from Tiberias, they "came to Capernaum seeking Jesus."

What else then could they suspect, save that He had arrived there crossing the sea on foot? for it was not possible to say that He had passed over in another ship. For "there was one," saith the Evangelist, "into which His disciples entered." Still when they came to Him after so great a wonder, they asked Him not how He crossed over, how He arrived there, nor sought to understand so great a sign. But what say they?

Ver. 25. "Master, when camest Thou hither?"

[2.] Unless any one affirm that the "when" is here used by them in the sense of "how." But it ishyperlink worth while also to notice here the fickleness of their impulseshyperlink For they who said, "This is that Prophet"; they who were anxious to "take Him and make Him a king," now when they have found Him take no such counsel, but having cast out their astonishment, they no longer admire Him for His former deeds. They sought Him, desiring again to enjoy a table like the first.

The Jews under the guidance of Moses passed over the Red Sea, but that case is widely different from this. He did all with prayer and as a servant, but Christ with absolutehyperlink power. There when the south windhyperlink blew, the water yielded so as to make them pass over on dry land, but here the miracle was greater. (Ex. xiv. 21.) For the sea retaining its proper nature so bare its Lord upon its surface,hyperlink thus testifying to the Scripture which saith, "Who walketh upon the sea as upon a pavement." (Job ix. 8.)

And with reason, when He was about to enter into stubborn and disobedient Capernaum, did He work the miracle of the loaves, as desiring not only by what took place within, but also by the miracles which were wrought without the city, to soften its disobedience. For was it not enough to soften even any stone, that such multitudes should come with great eagerness to that city? Yet they had no such feeling, but again desired food for the body; for which also they I are reproached by Jesus.

Let us then, beloved, knowing these things, give thanks to God for things of sense, but much more for things spiritual; for such is His will, and it is on account of the latter that He giveth the former, leading in, as it were, by these the more imperfect sort, and giving them previous teaching, because they are yet gaping upon the world. But when such persons having received these worldly things, rest in them, then are they upbraided and rebuked. For in the case of him that had the palsy, Christ wished first to give that which was spiritual, but they that were present endured it not; for when He said, "Thy sins be forgiven thee," they exclaimed, "This man blasphemeth." (Matt. ix. 2.) Let us not, I entreat you, be so affected, but let us make morehyperlink account of those (spiritual) things. Wherefore? Because when spiritual things are present with us, no harm ariseth from the absencehyperlink of fleshly things; but when they are not, what hope, what comfort, shall then remain to us? wherefore it is for these we ought always to call upon God, and entreat Him for them. And for such hath Christ also taught us to pray; for if we unfold that Prayer, we shall find that there is nothing carnal in it, but all spiritual, and that even the small portion which seemeth to relate to sense, becometh by the manner spiritual. For to bid us ask no more than our "successive,"hyperlink that is, our "daily," bread, would mark a mind spiritual and truly wise. And consider what goeth before that, "Hallowed be Thy Name, Thy kingdom come, Thy will be done as in heaven so on earth"; then, after naming that temporal (need), He quickly leaveth it, and bringethhyperlink us again to the spiritual doctrine, saying, "Forgive us our debts, as we forgive our debtors." Nowhere hath He put in the Prayer riches or glory or dominion, but all things contributing to the benefit of the soul; nothing earthly, but all things heavenly. If then we are bidden to refrain from the things of this present life, how could we help being wretched and miserable, asking from God those things which even having He biddeth us cast away, to free us from care about them, and for which He biddeth us take no pains.hyperlink This is the "using vain repetition"; and this is why we effect nothing by our prayers. "How then," saith some one, "do the wicked grow rich, how the unjust and impure, plunderers and covetous?" Not by God's giving; (away with the thought!) but by plundering, and taking more than their due.hyperlink "And how doth God allow them?" As He allowed that rich man, reserving him for greater punishment. (Luke xvi. 25.) Hear what (Abraham) saith to him; "Son, thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things, but now he is comforted, and thou art tormented." Therefore that we also come not to hear that voice, by living softly and idly, and gathering together for ourselves. many sins, let us choose the true riches and right wisdom, that we may obtain the promised good things; to which may we all arrive, through the grace and lovingkindness of our Lord Jesus