FEAST OF THE MARTYR SAINT MENA

FEAST OF THE MARTYRDOM OF SAINT MENA

TEXTS
VESPERS
http://www.biblegateway.com/passage/?search=Matt%2010:16-23&version=NKJV
Matthew 10:16-23 (New King James Version)
Persecutions Are Coming
16 “Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves. 17 But beware of men, for they will deliver you up to councils and scourge you in their synagogues. 18 You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. 19 But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you should speak; 20 for it is not you who speak, but the Spirit of your Father who speaks in you. 21 “Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. 22 And you will be hated by all for My name’s sake. But he who endures to the end will be saved. 23 When they persecute you in this city, flee to another. For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes.

MATINES

http://www.biblegateway.com/passage/?search=Marc%2013:9-13&version=NKJV

Mark 13:9-13 (New King James Version)
9 “But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will be brought[a] before rulers and kings for My sake, for a testimony to them. 10 And the gospel must first be preached to all the nations. 11 But when they arrest you and deliver you up, do not worry beforehand, or premeditate[b] what you will speak. But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit. 12 Now brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. 13 And you will be hated by all for My name’s sake. But he who endures to the end shall be saved.

RELATIVE TEXTS FROM THE OTHER GOSPELS

MATTHEW 10:22-23 22 And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.
MATTHEW 24:13 But he that shall endure unto the end, the same shall be saved.
LUKE 21:12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name’s sake.
LUKE 21:19 In your patience possess ye your souls.
JOHN 15:19 19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
JOHN 16:2 2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.


PAULINE EPISTLE

http://www.biblegateway.com/passage/?search=Hebrews%2012:3-14&version=NKJV

Hebrews 12:3-14 (New King James Version)
The Discipline of God
3 For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. 4 You have not yet resisted to bloodshed, striving against sin. 5 And you have forgotten the exhortation which speaks to you as to sons: “ My son, do not despise the chastening of the LORD, Nor be discouraged when you are rebuked by Him; 6 For whom the LORD loves He chastens, And scourges every son whom He receives.”[a]7 If[b] you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? 8 But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. 9 Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? 10 For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. 11 Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.
Renew Your Spiritual Vitality
12 Therefore strengthen the hands which hang down, and the feeble knees, 13 and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed. 14 Pursue peace with all people, and holiness, without which no one will see the Lord:


CATHOLICON

http://www.biblegateway.com/passage/?search=1%20Peter%204:12-19&version=NKJV

1 Peter 4:12-19 (New King James Version)
Suffering for God’s Glory
12 Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; 13 but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy. 14 If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you.[a] On their part He is blasphemed, but on your part He is glorified. 15 But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.[b]17 For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God? 18 Now “ If the righteous one is scarcely saved, Where will the ungodly and the sinner appear?”[c]
19 Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator.


ACTS OF THE APOSTLES

http://www.biblegateway.com/passage/?search=Acts%207:44-60&version=NKJV
http://www.biblegateway.com/passage/?search=ACTS%208:1&version=NKJV

Acts 7:44-60 (New King James Version)
God’s True Tabernacle
44 “Our fathers had the tabernacle of witness in the wilderness, as He appointed, instructing Moses to make it according to the pattern that he had seen, 45 which our fathers, having received it in turn, also brought with Joshua into the land possessed by the Gentiles, whom God drove out before the face of our fathers until the days of David, 46 who found favor before God and asked to find a dwelling for the God of Jacob. 47 But Solomon built Him a house. 48 “However, the Most High does not dwell in temples made with hands, as the prophet says: 49 ‘ Heaven is My throne, And earth is My footstool. What house will you build for Me? says the LORD, Or what is the place of My rest? 50 Has My hand not made all these things?’[a]
Israel Resists the Holy Spirit
51 “You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you. 52 Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One, of whom you now have become the betrayers and murderers, 53 who have received the law by the direction of angels and have not kept it.”
Stephen the Martyr
54 When they heard these things they were cut to the heart, and they gnashed at him with their teeth. 55 But he, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God, 56 and said, “Look! I see the heavens opened and the Son of Man standing at the right hand of God!” 57 Then they cried out with a loud voice, stopped their ears, and ran at him with one accord; 58 and they cast him out of the city and stoned him. And the witnesses laid down their clothes at the feet of a young man named Saul. 59 And they stoned Stephen as he was calling on God and saying, “Lord Jesus, receive my spirit.” 60 Then he knelt down and cried out with a loud voice, “Lord, do not charge them with this sin.” And when he had said this, he fell asleep.
Acts 8
Saul Persecutes the Church
1 Now Saul was consenting to his death.At that time a great persecution arose against the church which was at Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles.






GOSPEL OF THE DIVINE LITURGY

http://www.biblegateway.com/passage/?search=LUKE%2011:53-54&version=NKJV
http://www.biblegateway.com/passage/?search=LUKE%2012:1-12&version=NKJV

Luke 11:53-54 (New King James Version)
53 And as He said these things to them,[a] the scribes and the Pharisees began to assail Him vehemently, and to cross-examine Him about many things, 54 lying in wait for Him, and seeking to catch Him in something He might say, that they might accuse Him.[b]
Luke 12
Beware of Hypocrisy
1 In the meantime, when an innumerable multitude of people had gathered together, so that they trampled one another, He began to say to His disciples first of all, “Beware of the leaven of the Pharisees, which is hypocrisy. 2 For there is nothing covered that will not be revealed, nor hidden that will not be known. 3 Therefore whatever you have spoken in the dark will be heard in the light, and what you have spoken in the ear in inner rooms will be proclaimed on the housetops.
Jesus Teaches the Fear of God
4 “And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do. 5 But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him! 6 “Are not five sparrows sold for two copper coins?[a] And not one of them is forgotten before God. 7 But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows.
Confess Christ Before Men
8 “Also I say to you, whoever confesses Me before men, him the Son of Man also will confess before the angels of God. 9 But he who denies Me before men will be denied before the angels of God. 10 “And anyone who speaks a word against the Son of Man, it will be forgiven him; but to him who blasphemes against the Holy Spirit, it will not be forgiven. 11 “Now when they bring you to the synagogues and magistrates and authorities, do not worry about how or what you should answer, or what you should say. 12 For the Holy Spirit will teach you in that very hour what you ought to say.”

EXPLANATION

EXPLANATION BY SAINT JOHN CHRYSOSTOM
OF MATT. 10:16-23
Homily XXXIII.
Matt. X. 16.
“Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents, and harmless as doves.”
Having made them feel confident about their necessary food, and opened unto them all men’s houses, and having invested their entrance with an appearance to attract veneration, charging them not to come in as wanderers, and beggars, but as much more venerable than those who received them (for this He signifies by His saying, “the workman is worthy of his hire;” and by His commanding them to inquire, who was worthy, and there to remain, and enjoining them to salute such as receive them; and by His threatening such as receive them not with those incurable evils): having I say, in this way cast out their anxiety, and armed them with the display of miracles, and made them as it were all iron and adamant, by delivering them from all worldly things, and enfranchising them from all temporal care: He speaks in what follows of the evils also that were to befall them; not only those that were to happen soon after, but those too that were to be in long course of time; from the first, even long beforehand, preparing them for the war against the devil. Yea, and many advantages were hence secured; and first, that they learnt the power of His foreknowledge; secondly, that no one should suspect, that through weakness of their Master came these evils upon them; thirdly, that such as undergo these things should not be dismayed by their falling out unexpectedly, and against hope; fourthly, that they might not at the very time of the cross be troubled on hearing these things. For indeed, they were just so affected at that time; when also He upbraided them, saying, “Because I have said these things unto you, sorrow hath filled your hearts; and none of you asketh me, whither goest Thou?”1406And yet He had said nothing as yet touching Himself, as that He should be bound, and scourged, and put to death, that He might not hereby also confound their minds; but for the present He announces before what should happen to themselves.
Then, that they might learn that this system of war is new, and the manner of the array unwonted; as He sends them bare, and with one coat, and unshod, and without staff, and without girdle or scrip, and bids them be maintained by such as receive them; so neither here did He stay His speech, but to 215 signify His unspeakable power, He saith, “Even thus setting out, exhibit the gentleness of “sheep,” and this, though ye are to go unto “wolves;” and not simply unto wolves, but “into the midst of wolves.”
And He bids them have not only gentleness as sheep, but also the harmlessness of the dove. “For thus shall I best show forth my might, when sheep get the better of wolves, and being in the midst of wolves, and receiving a thousand bites, so far from being consumed, do even work a change on them a thing far greater and more marvellous than killing them, to alter their spirit, and to reform their mind; and this, being only twelve, while the whole world is filled with the wolves.”
Let us then be ashamed, who do the contrary, who set like wolves upon our enemies. For so long as we are sheep, we conquer: though ten thousand wolves prowl around, we overcome and prevail. But if we become wolves, we are worsted, for the help of our Shepherd departs from us: for He feeds not wolves, but sheep: and He forsakes thee, and retires, for neither dost thou allow His might to be shown. Because, as He accounts the whole triumph His own, if thou being ill used, show forth gentleness; so if thou follow it up and give blows, thou obscurest His victory.
2. But do thou consider, I pray thee, who they are that hear these injunctions, so hard and laborious: the timid and ignorant; the unlettered and uninstructed; such as are in every respect obscure, who have never been trained up in the Gentile laws, who do not readily present themselves in the public places; the fishermen, the publicans, men full of innumerable deficiencies. For if these things were enough to confound even the lofty and great, how were they not enough to cast down and dismay them that were in all respects untried, and had never entertained any noble imagination? But they did not cast them down.
“And very naturally,” some one may perhaps say; “because He gave them power to cleanse lepers, to drive out devils.” I would answer as follows: Nay, this very thing was enough especially to perplex them, that for all their raising the dead, they were to undergo these intolerable evils, both judgments, and executions, and the wars which all would wage on them, and the common hatred of the world; and that such terrors await them, while themselves are working miracles.
3. What then is their consolation for all these things? The power of Him that sends them. Wherefore also He puts this before all, saying, “Behold, I send you.” This suffices for your encouragement, this for confidence, and fearing none of your assailants.
Seest thou authority? seest thou prerogative? seest thou invincible might? Now His meaning is like this: “Be not troubled” (so He speaks), “that sending you among wolves, I command you to be like sheep and like doves. For I might indeed have done the contrary, and have suffered you to undergo nothing terrible, nor as sheep to be exposed to wolves; I might have rendered you more formidable than lions; but it is expedient that so it should be. This makes you also more glorious; this proclaims also my power.”
This He said also unto Paul: “My grace is sufficient for thee, for my strength is made perfect in weakness.”1407“It is I, now mark it, who have caused you so to be.” For in saying, “I send you forth as sheep,” He intimates this. “Do not therefore despond, for I know, I know certainly, that in this way more than any other ye will be invincible to all.”
After this, that they may contribute something on their own part also, and that all might not seem to be of His grace, nor they supposed to be crowned at random, and vainly, He saith, “Be ye therefore wise as serpents, and harmless as doves.” “But what,” it might be said, “will our wisdom avail in so great dangers? nay, how shall we be able to have wisdom at all, when so many waves are drenching us all over? For let a sheep be ever so wise, when it is in the midst of wolves, and so many wolves, what will it be able to do? Let the dove be ever so harmless, what will it profit, when so many hawks are assailing it?” In the brutes indeed, not at all: but in you as much as possible.
But let us see what manner of wisdom He here requires. That of the serpent, He saith. For even as that animal gives up everything, and if its very body must be cut off, doth not very earnestly defend it, so that it may save its head; in like manner do thou also, saith He, give up every thing but the faith; though goods, body, life itself, must be yielded. For that is the head and the root; and if that be preserved, though thou lose all, thou wilt recover all with so much the more splendor.1408
On this account then He neither commanded to be merely a simple and single-hearted sort of person, nor merely wise; but hath mixed up both these, so that they may become virtue; taking in the wisdom of the 216 serpent that we may not be wounded in our vitals; and the harmlessness of the dove, that we may not retaliate on our wrongdoers, nor avenge ourselves on them that lay snares; since wisdom again is useless, except this be added. Now what, I ask, could be more strict than these injunctions? Why, was it not enough to suffer wrong? Nay, saith He, but I do not permit thee so much as to be indignant. For this is “the dove.” As though one should cast a reed into fire, and command it not to be burnt by the fire, but to quench it.
However, let us not be troubled; nay, for these things have come to pass, and have had an accomplishment, and have been shown in very deed, and men became wise as serpents, and harmless as doves; not being of another nature, but of the same with us.
Let not then any one account His injunctions impracticable. For He beyond all others knows the nature of things; He knows that fierceness is not quenched by fierceness, but by gentleness. And if in men’s actual deeds too thou wouldest see this result, read the book of the Acts of the Apostles, and thou wilt see how often, when the people of the Jews had risen up against them and were sharpening their teeth, these men, imitating the dove, and answering with suitable meekness, did away with their wrath, quenched their madness, broke their impetuosity. As when they said, “Did not we straitly command you, that ye should not speak in this name?”1409although able to work any number of miracles, they neither said nor did anything harsh, but answered for themselves with all meekness, saying, “Whether it be right to hearken unto you more than unto God, judge ye.”1410
Hast thou seen the harmlessness of the dove? Behold the wisdom of the serpent. “For we cannot but speak the things, which we know and have heard.”1411Seest thou how we must be perfect on all points, so as neither to be abased by dangers, nor provoked by anger?
4. Therefore He said also,1412
“Beware of men, for they shall deliver you up to councils, and they shall scourge you in their synagogues: and ye shall be brought before governors and kings for my sake, for a testimony to them and the Gentiles.”
Thus again is He preparing them to be vigilant, in every case assigning to them the sufferance of wrong, and permitting the infliction of it to others; to teach thee that the victory is in suffering evil, and that His glorious trophies are thereby set up. For He said not at all, “Fight ye also, and resist them that would vex you,” but only, “Ye shall suffer the utmost ills.”
O how great is the power of Him that speaks! How great the self-command of them that hear! For indeed we have great cause to marvel, how they did not straightway dart away from Him on hearing these things, apt as they were to be startled at every sound, and such as had never gone further than that lake, around which they used to fish; and how they did not reflect, and say to themselves, “And whither after all this are we to flee? The courts of justice against us, the kings against us, the governors, the synagogues of the Jews, the nations of the Gentiles, the rulers, and the ruled.” (For hereby He not only forewarned them of Palestine, and the ills therein, but discovered also the wars throughout the world, saying, “Ye shall be brought before kings and governors;” signifying that to the Gentiles also He was afterwards to send them as heralds.) “Thou hast made the world our enemy, Thou hast armed against us all them that dwell on the earth, peoples, tyrants, kings.”
And what follows again is much more fearful, since men are to become on our account murderers of brothers, of children, of fathers.
“For the brother,” saith He, “shall deliver up the brother to death, and the father the child; and children shall rise up against their parents, and cause them to be put to death.”1413
“How, then,” one might say, “will the rest of men believe, when they see on our account, children slain by their fathers, and brethren by brethren, and all things filled with abominations?” What? will not men, as though we were destructive demons, will they not, as though we were devoted, and pests of the world, drive us out from every quarter, seeing the earth filled with blood of kinsmen, and with so many murderers? Surely fair is the peace (is it not?) which we are to bring into men’s houses and give them, while we are filling those houses with so many slaughters. Why, had we been some great number of us, instead of twelve; had we been, instead of “unlearned and ignorant,” wise, and skilled in rhetoric, and mighty in speech; nay more, had we been even kings, and in possession of armies and abundance of wealth; how could we have persuaded any, while kindling up civil wars, yea, and other wars far worse than they? Why, though we were to despise our own safety, which of all other men will give heed to us?”
217
But none of these things did they either think or say, neither did they require any account of His injunctions, but simply yielded and obeyed. And this came not from their own virtue only, but also of the wisdom of their Teacher. For see how to each of the fearful things He annexed an encouragement; as in the case of such as received them not, He said, “It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city;” so here again, when He had said, “Ye shall be brought before governors and kings,” He added, “for my sake, for a testimony to them, and the Gentiles.” And this is no small consolation, that they are suffering these things both for Christ, and for the Gentiles’ conviction. Thus God, though no one regard, is found to be everywhere doing His own works. Now these things were a comfort to them, not that they desired the punishment of other men, but that they might have ground of confidence, as sure to have Him everywhere present with them, who had both foretold and foreknown these things; and because not as wicked men, and as pests, were they to suffer all this.
And together with these, He adds another, and that no small consolation for them, saying,
“But when they deliver you up, take no thought1414how or what ye shall speak, for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you.”1415
For lest they should say, “How shall we be able to persuade men, when such things are taking place?” He bids them be confident as to their defense also. And elsewhere indeed He saith, “I will give you a mouth and wisdom;”1416but here, “It is the Spirit of your Father that speaketh in you,” advancing them unto the dignity of the prophets. Therefore, when He had spoken of the power that was given, then He added also the terrors, the murders, and the slaughters.
“For the brother shall deliver up the brother,” saith He, “to death, and the father the child, and the children shall rise up against their parents, and cause them to be put to death.”1417
And not even at this did He stop, but added also what was greatly more fearful, and enough to shiver a rock to pieces: “And ye shall be hated of all men.” And here again the consolation is at the doors, for, “For my name’s sake,” saith He, “ye shall suffer these things.” And with this again another, “But he that endureth to the end, the same shall be saved.”1418
And these things in another point of view likewise were sufficient to rouse up their spirits; since at any rate the power of their gospel was to blaze up so high, as that nature should be despised, and kindred rejected, and the Word preferred to all, chasing all mightily away. For if no tyranny of nature is strong enough to withstand your sayings, but it is dissolved and trodden under foot, what else shall be able to get the better of you? Not, however, that your life will be in security, because these things shall be; but rather ye will have for your common enemies and foes them that dwell in the whole world.
5. Where now is Plato? Where Pythagoras? Where the long chain1419of the Stoics? For the first, after having enjoyed great honor, was so practically refuted, as even to be sold out of the country,1420and to succeed in none of his objects, no, not go much as in respect of one tyrant: yea, he betrayed his disciples, and ended his life miserably. And the Cynics, mere pollutions as they were, have all passed by like a dream and a shadow. And yet assuredly no such thing ever befell them, but rather they were accounted glorious for their heathen philosophy, and the Athenians made a public monument of the epistles of Plato, sent them by Dion; and they passed all their time at ease, and abounded in wealth not a little. Thus, for instance, Aristippus was used to purchase costly harlots; and another made a will, leaving no common inheritance; and another, when his disciples had laid themselves down like a bridge, walked on them; and he of Sinope, they say, even behaved himself unseemly in the market place.
Yea, these are their honorable things. But there is no such thing here, but a strict temperance, and a perfect decency, and a war against the whole world in behalf of truth and godliness, and to be slain every day, and not until hereafter their glorious trophies.
But there are some also, one may say, skilled in war amongst them; as Themistocles, Pericles. But these things too are children’s toys, compared with the acts of the fishermen. For what canst thou say? That he persuaded the Athenians to embark in their ships, when Xerxes was marching upon Greece? Why in this case, when it is not Xerxes marching, but the devil with the whole world, and his evil spirits innumerable 218 assailing these twelve men, not at one crisis only, but throughout their whole life, they prevailed and vanquished; and what was truly marvellous, not by slaying their adversaries, but by converting and reforming them.
For this especially you should observe throughout, that they slew not, nor destroyed such as were plotting against them, but having found them as bad as devils, they made them rivals of angels, enfranchising human nature from this evil tyranny, while as to those execrable demons that were confounding all things, they drave them out of the midst of markets, and houses, or rather even from the very wilderness. And to this the choirs of the monks bear witness, whom they have planted everywhere, clearing out not the habitable only, but even the uninhabitable land. And what is yet more marvellous, they did not this in fair conflict, but in the enduring of evil they accomplished it all. Since men actually had them in the midst, twelve unlearned persons, binding, scourging, dragging them about, and were not able to stop their mouths; but as it is impossible to bind the sunbeam, so also their tongue. And the reason was, “it was not they” themselves “that spake,” but the power of the Spirit. Thus for instance did Paul overcome Agrippa, and Nero, who surpassed all men in wickedness. “For the Lord,” saith he, “stood with me, and strengthened me, and delivered me out of the mouth of the lion.”1421
But do thou also admire them, how when it was said to them, “Take no thought,” they yet believed, and accepted it, and none of the terrors amazed them. And if thou say, He gave them encouragement enough, by saying, “It shall be the Spirit of your Father that shall speak;” even for this am I most amazed at them, that they doubted not, nor sought deliverance from their perils; and this, when not for two or three years were they to suffer these things, but all their life long. For the saying, “He that endureth to the end, the same shall be saved,” is an intimation of this.
For His will is, that not His part only should be contributed, but that the good deeds should be also done of them. Mark, for instance, how from the first, part is His, part His disciples’. Thus, to do miracles is His, but to provide nothing is theirs. Again, to open all men’s houses, was of the grace from above; but to require no more than was needful, of their own self-denial. “For the workman is worthy of his hire.” Their bestowing peace was of the gift of God, their inquiring for the worthy, and not entering in without distinction unto all, of their own self command. Again, to punish such as received them not was His, but to retire with gentleness from them, without reviling or insulting them, was of the apostles’ meekness. To give the Spirit, and cause them not to take thought, was of Him that sent them, but to become like sheep and doves, and to bear all things nobly, was of their calmness and prudence. To be hated and not to despond, and to endure, was their own; to save them that endured, was of Him who sent them.
Wherefore also He said, “He that endureth to the end, the same shall be saved.” That is, because the more part are wont at the beginning indeed to be vehement, but afterwards to faint, therefore saith He, “I require the end.” For what is the use of seeds, flourishing indeed at first, but a little after fading away? Therefore it is continued patience that He requires of them. I mean, lest any say, He wrought the whole Himself, and it was no wonder that they should prove such, suffering as they did nothing intolerable; therefore He saith unto them, “There is need also of patience on your part. For though I should rescue you from the first dangers, I am reserving you for others more grievous, and after these again others will succeed; and ye shall not cease to have snares laid for you, so long as ye have breath.” For this He intimated in saying, “But he that endureth to the end, the same shall be saved.”
For this cause then, though He said, “Take no thought what ye shall speak;” yet elsewhere He saith, “Be ready to give an answer to every man that asketh you a reason of the hope that is in you.”1422That is, as long as the contest is among friends, He commands us also to take thought; but when there is a terrible tribunal, and frantic assemblies, and terrors on all sides, He bestows the influence from Himself, that they may take courage and speak out, and not be discouraged, nor betray the righteous cause.
For in truth it was a very great thing, for a man occupied about lakes, and skins, and receipt of custom, when tyrants were on their thrones, and satraps, and guards standing by them, and the swords drawn, and all standing on their side; to enter in alone, bound, hanging down his head, and yet be able to open his mouth. For indeed they allowed them neither speech nor defense with respect to their doctrines, but set about torturing them to death, as common pests of the world. 219 For “They,” it is said, “that have turned the world upside down, are come hither also;” and again, “They preach things contrary to the decrees of Cæsar, saying that Jesus Christ is king.”1423And everywhere the courts of justice were preoccupied by such suspicions, and much influence from above was needed, for their showing both the truth of the doctrine they preached, and that they are not violating the common laws; so that they should neither, while earnest to speak of the doctrine, fall under suspicion of overturning the laws; nor again, while earnest to show that they were not overturning the common government, corrupt the perfection of their doctrines: all which thou wilt see accomplished with all due consideration, both in Peter and in Paul, and in all the rest. Yea, and as rebels and innovators, and revolutionists, they were accused all over the world; yet nevertheless they both repelled this impression, and invested themselves with the contrary, all men celebrating them as saviors, and guardians, and benefactors. And all this they achieved by their much patience. Wherefore also Paul said, “I die daily;”1424and he continued to “stand in jeopardy” unto the end.
6. What then must we deserve, having such high patterns, and in peace giving way to effeminacy, and remissness? With none to make war (it is too evident) we are slain; we faint when no man pursues, in peace we are required to be saved, and even for this we are not sufficient. And they indeed, when the world was on fire, and the pile was being kindled over the whole earth, entering, snatched from within, out of the midst of the flame, such as were burning; but thou art not able so much as to preserve thyself.
What confidence then will there be for us? What favor? There are no stripes, no prisons, no rulers, no synagogues, nor aught else of that kind to set upon us; yea, quite on the contrary we rule and prevail. For both kings are godly, and there are many honors for Christians, and precedences, and distinctions, and immunities, and not even so do we prevail. And whereas they being daily led to execution, both teachers and disciples, and bearing innumerable stripes, and continual brandings, were in greater luxury than such as abide in Paradise; we who have endured no such thing, not even in a dream, are softer than any wax. “But they,” it will be said, “wrought miracles.” Did this then keep them from the scourge? did it free them from persecution? Nay, for this is the strange thing, that they suffered such things often even at the hands of them whom they benefited, and not even so were they confounded, receiving only evil for good. But thou if thou bestow on any one any little benefit, and then be requited with anything unpleasant, art confounded, art troubled, and repentest of that which thou hast done.
If now it should happen, as I pray it may not happen nor at any time fall out, that there be a war against churches, and a persecution, imagine how great will be the ridicule, how sore the reproaches. And very naturally; for when no one exercises himself in the wrestling school, how shall he be distinguished in the contests? What champion, not being used to the trainer, will be able, when summoned by the Olympic contests, to show forth anything great and noble against his antagonist? Ought we not every day to wrestle and fight and run? See ye not them that are called Pentathli, when they have no antagonists, how they fill a sack with much sand, and hanging it up try their full strength thereupon? And they that are still younger, practise the fight against their enemies upon the persons of their companions.
These do thou also emulate, and practise the wrestlings of self denial. For indeed there are many that provoke to anger, and incite to lust, and kindle a great flame. Stand therefore against thy passions, bear nobly the mental pangs, that thou mayest endure also those of the body.
7. For so the blessed Job, if he had not exercised himself well before his conflicts, would not have shone so brightly in the same. Unless he had practised freedom from all despondency, he would have uttered some rash word, when his children died. But as it was he stood against all the assaults, against ruin of fortune, and destruction of so great affluence: against loss of children, against his wife’s commiseration, against plagues in body, against reproaches of friends, against revilings of servants.
And if thou wouldest see his ways of exercise also, hear him saying, how he used to despise wealth: “If I did but rejoice,” saith he, “because my wealth was great: if I set gold up for a heap, if I put my trust in a precious stone.”1425Therefore neither was he confounded at their being taken away, since he desired them not when present.
Hear how he also managed what related to his children, not giving way to undue softness, as we do, but requiring of them all circumspection. For he who offered sacrifice 220 even for their secret sins, imagine how strict a judge he was of such as were manifest.1426
And if thou wouldest also hear of his strivings after continence, hearken to him when he saith, “I made a covenant with mine eyes, that I should not think upon a maid.”1427For this cause his wife did not break his spirit, for he loved her even before this, not however immoderately, but as is due to a wife.
Wherefore I am led even to marvel, whence it came into the devil’s thought to stir up the contest, knowing as he did of his previous training. Whence then did it occur to him? The monster is wicked, and never despairs: and this turns out to us a very great condemnation that he indeed never gives up the hope of our destruction, but we despair of our own salvation.
But for bodily mutilation and indignity, mark how he practised himself. Why, inasmuch as he himself had never undergone any such thing, but had continued to live in wealth and luxury, and in all other splendor, he used to divine other men’s calamities, one by one. And this he declared, when he said, “For the thing which I greatly feared is come upon me; and that which I was afraid of is come unto me.”1428And again, “But I wept for every helpless man, and groaned when I saw a man in distress.”1429
So because of this, nothing of what happened confounded him, none of those great and intolerable ills. For I bid thee not look at the ruin of his substance, nor at the loss of his children, nor at that incurable plague, nor at his wife’s device against him; but at those things which are far more grievous than these.
“And what,” saith one, “did Job suffer more grievous than these? for from his history there is nothing more than these for us to learn.” Because we are asleep, we do not learn, since he surely that is anxious, and searches well for the pearl, will know of many more particulars than these. For the more grievous, and apt to infuse greater perplexity, were different.
And first, his knowing nothing certain about the kingdom of heaven, and the resurrection; which indeed he also spoke of, lamenting. “For I shall not live alway, that I should suffer long.”1430Next, his being conscious to himself of many good works. Thirdly, his being conscious of no evil thing. Fourthly, his supposing that at God’s hands he was undergoing it; or if at the devil’s, this again was enough to offend him. Fifthly, his hearing his friends accusing him of wickedness, “For thou hast not been scourged,” say they, “according to what thy sins deserve.”1431Sixthly, his seeing such as lived in wickedness prospering, and exulting over him. Seventhly, not having any other to whom he might look as even having ever suffered such things.
8. And if thou wouldest learn how great these things are, consider our present state. For if now, when we are looking for a kingdom, and hoping for a resurrection, and for the unutterable blessings, and are conscious to ourselves of countless evil deeds, and when we have so many examples, and are partakers of so high a philosophy; should any persons lose a little gold, and this often, after having taken it by violence, they deem life not to be lived in, having no wife to lay sore on them, nor bereaved of children, nor reproached by friends, nor insulted by servants, but rather having many to comfort them, some by words, some by deeds; of how noble crowns must not he be worthy, who seeing what he had gotten together by honest labor, snatched away from him for nought and at random, and after all that, undergoing temptations without number, like sleet, yet throughout all abides unmoved, and offers to the Lord his due thanksgiving for it all?
Why, though no one had spoken any of the other taunts, yet his wife’s words alone were sufficient utterly to shake a very rock. Look, for example, at her craft. No mention of money, none of camels, and flocks, and herds, (for she was conscious of her husband’s self command with regard to these), but of what was harder to bear than all these, I mean, their children; and she deepens the tragedy, and adds to it her own influence.
Now if when men were in wealth, and suffering no distress, in many things and oft have women prevailed on them: imagine how courageous was that soul, which repulsed her, assaulting him with such powerful weapons, and which trod under foot the two most tyrannical passions, desire and pity. And yet many having conquered desire, have yielded to pity. That noble Joseph, for instance, held in subjection the most tyrannical of pleasures, and repulsed that strange woman, plying him as she did with innumerable devices; but his tears he contained not, but when he saw his brethren that had wronged him, he was all on fire with that passion, and quickly cast off the mask, and discovered the part he had been playing.1432But when first of all she is his wife, and when her words are piteous, and the moment favorable for her, 221 as well as his wounds and his stripes, and those countless waves of calamities; how can one otherwise than rightly pronounce the soul impassive to so great a storm to be firmer than any adamant?
Allow me freely to say, that the very apostles, if not inferior to this blessed man, are at least not greater than he was. For they indeed were comforted by the suffering for Christ; and this medicine was so sufficient daily to relieve them, that the Lord puts it everywhere, saying, “for me, for my sake,” and, “If they call me, the master of the house, Beelzebub.”1433But he was destitute of this encouragement, and of that from miracles, and of that from grace; for neither had he so great power of the Spirit.
And what is yet greater, nourished in much delicacy, not from amongst fishermen, and publicans, and such as lived frugally, but after enjoyment of so much honor, he suffered all that he did suffer. And what seemed hardest to bear in the case of the apostles, this same he also underwent, being hated of friends, of servants, of enemies, of them who had received kindness of him: and the sacred anchor, the harbor without waves, namely, that which was said to the apostles, “for my sake,” of this he had no sight.
I admire again the three children, for that they dared the furnace, that they stood up against a tyrant. But hear what they say, “We serve not thy Gods, nor worship the image which thou hast set up.”1434A thing which was the greatest encouragement to them, to know of a certainty that for God they are suffering all whatsoever they suffer. But this man knew not that it was all conflicts, and a wrestling; for had he known it, he would not have felt what was happening. At any rate, when he heard, “Thinkest thou that I have uttered to thee mine oracles for nought, or that thou mightest be proved righteous?”1435consider how straightway, at a bare word, he breathed again, how he made himself of no account, how he accounted himself not so much as to have suffered what he had suffered, thus saying, “Why do I plead any more, being admonished and reproved of the Lord, hearing such things, I being nothing?”1436And again, “I have heard of Thee before, as far as hearing of the ear; but now mine eye hath seen Thee; wherefore I have made myself vile, and have melted away; and I accounted myself earth and ashes.”1437
This fortitude then, this moderation, of him that was before law and grace, let us also emulate, who are after law and grace; that we may also be able to share with him the eternal tabernacles; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be the glory and the victory forever and ever. Amen.
Homily XXXIV.
Matt. X. 23.
“But when they persecute you in this city, flee ye into the other; for verily I say unto you, ye shall not have gone over the cities of Israel, till the Son of Man be come.”
Having spoken of those fearful and horrible things, enough to melt very adamant, which after His cross, and resurrection, and assumption, were to befall them, He directs again His discourse to what was of more tranquil character, allowing those whom He is training to recover breath, and affording them full security. For He did not at all command them, when persecuted, to close with the enemy, but to fly. That is, it being so far but a beginning, and a prelude, He gave His discourse a very condescending turn. For not now of the ensuing persecutions is He speaking, but of those before the cross and the passion. And this He showed by saying, “Ye shall not have gone over the cities of Israel, till the Son of Man be come.” That is, lest they should say, “What then, if when persecuted we flee, and there again they overtake us, and drive us out?”—to destroy this fear, He saith, “Ye shall not have gone round Palestine first, but I will straightway come upon you.”
And see how here again He doeth not 222 away with the terrors, but stands by them in their perils. For He said not, “I will snatch you out, and will put an end to the persecutions;” but what? “Ye shall not have gone over the cities of Israel, till the Son of Man be come.” Yea, for it sufficed for their consolation, simply to see Him.
But do thou observe, I pray thee, how He doth not on every occasion leave all to grace, but requires something also to be contributed on their part. “For if ye fear,” saith He, “flee,” for this He signified by saying, “flee ye,” and “fear not.”1438And He did not command them to flee at first, but when persecuted to withdraw; neither is it a great distance that He allows them, but so much as to go about the cities of Israel.
Then again, He trains them for another branch of self-command; first, casting out all care for their food: secondly, all fear of their perils; and now, that of calumny. Since from that first anxiety He freed them, by saying, “The workman is worthy of his hire,”1439and by signifying that many would receive them; and from their distress about their dangers, by saying, “Take no thought how or what ye shall speak,” and, “He that endureth unto the end, the same shall be saved.”1440
But since withal it was likely that they should also bring upon themselves an evil report, which to many seems harder to bear than all; see whence He comforts them even in this case, deriving the encouragement from Himself, and from all that had been said touching Himself; to which nothing else was equal. For as He said in that other place, “Ye shall be hated of all men,” and added, “for my name’s sake,” so also here.







EXTRACTS FROM THE
EXPLANATION OF THE GOSPEL OF SAINT LUKE
BY
SAINT KYRELLOS I THE 24TH PATRIARCH OF ALEXANDRIA
But before all these things they shall lay their hands upon you, and persecute you, delivering you up to synagogues and prisons, and bringing you before kings and rulers for My name sake: but this shall prove to you a witnessing.
FROM Christ we have received the knowledge of things about to happen: for it is even He Who "reveals the deep things out of darkness," and knows those that are hidden: and "in Him are all the treasures of wisdom, and the hidden things of knowledge.'" He changes times and seasons: and refashions the creation to that which it was at the beginning. For it was by His means that when it existed not, it was brought into existence according to the will of God the Father: for He is His living and personal power and wisdom: and again by His means it will easily be changed into that which is better. For as His disciple says, "We expect new heavens, and a new earth, and His promises." 651
Now the cause of this digression has been in part the question put to our common Saviour Christ respecting the temple, and the things therein, and partly the answer He made thereto. For some of them showed Him the mighty works that were in the temple, and the beauty of the offerings; expecting that He would admire as they did the spectacle, though He is God, and heaven is His throne. But He deigned, so to speak, no regard whatsoever to these earthly buildings, trifling as they are, and absolutely nothing, compared I mean to the mansions that are above; and dismissing the conversation respecting them, turned Himself rather to that which was necessary for their use. For He forewarned them, that however worthy the temple might be accounted by them of all admiration, yet at its season it would be destroyed from its foundations, being thrown down by the power of the Romans, and all Jerusalem burnt with fire, and retribution exacted of Israel for the slaughter of the Lord. For after the Saviour's crucifixion, such were the things which it was their lot to suffer.
They however understood not the meaning of what was said, but rather imagined that the words He spoke referred to the consummation of the world. They asked therefore, "When shall these things be? and what is the sign when they are about to happen? What therefore is Christ's answer? He meets the view of those who put to Him the enquiry, and omitting for the present what He was saying about the capture of Jerusalem, He explains what will happen at the consummation of the world, and, so to speak, warns them and testifies, saying, "Look! Be not deceived: for many shall come in My Name, saying, that I am He, and the time is near. Go you not after them.'" For before the advent of Christ the Saviour of us all from heaven, various false Christs and false prophets will appear preceding Him, falsely assuming to themselves His person, and coming into the world like eddies of smoke springing up from a fire about to break forth. "But follow them not," He says. For the Only-begotten Word of God consented to take upon Him our likeness, and to endure the birth in the flesh of a woman, in order that He might save all under heaven. And this to Him was an emptying of Himself, and a humiliation. For what is the measure of humanity compared with 652 the divine and supreme majesty and glory? As one therefore Who had humbled Himself to emptiness, He deigned to remain unknown, even charging the holy apostles before His precious cross that they should not reveal Him. For it was necessary that the manner of His dispensation in the flesh should remain hid, that by enduring as a man for our sakes even the precious cross, He might abolish death, and drive away Satan from his tyranny over us all. For, as Paul says; "The wisdom that was in Christ, by which is meant that which is by Christ, none of the rulers of this world knew: for if they had known it, they would not have crucified the Lord of glory." It was necessary therefore that He should remain unknown during the time that preceded His passion: but His second advent from heaven will not happen secretly as did His coming at first, but will be illustrious and terrible. For He shall descend with the holy angels guarding Him, and in the glory of God the Father, to judge the world in righteousness. And therefore He says, "when there arise false Christs and false prophets, go you not after them.'"
And He gives them clear and evident signs of the time when the consummation of the world is now near. "For there shall be wars, He says, and tumults: and famines and pestilences everywhere: and terrors from heaven, and great signs." For, as another evangelist says, "all the stars shall fall: and the heaven be rolled up like a scroll, and its powers shall be shaken."
But in the middle the Saviour places what refers to the capture of Jerusalem: for He mixes the accounts together in both parts of the narrative. "For before all these things, He says, they shall lay their hands upon you, and persecute you, delivering you up to synagogues and to prisons, and bringing you before kings and rulers for My Name's sake. But this shall prove to you a witnessing." For before the times of consummation the land of the Jews was taken captive, being overrun by the Roman host; the temple was burnt, their national government overthrown, the means for the legal worship ceased;----for they no longer had sacrifices, now that the temple was destroyed,----and, as I said, the country of the Jews, together with Jerusalem itself, was utterly laid waste. And before those things happened, the blessed disciples were 653 persecuted by them. They were imprisoned: had part in unendurable trials: were brought before judges: were sent to kings; for Paul was sent to Rome to Caesar. But these things that were brought upon them were to them for a witnessing, even to win for them the glory of martyrdom.
And He testifies to them, 'Meditate not beforehand what defence you will make: for you shall receive of Me wisdom and a tongue which all those who stand against you shall not be able to resist or to speak against.' And cutting away the grounds of human pusillanimity, He tells them, 'that they shall be delivered up by brethren and friends and kinsfolk:' but He promises that certainly and altogether He will deliver them, saying, that "a hair of your head shall not perish."

EXPLANATION OF THE PAULINE EPISTLE
Homily XXII. Hebrews 11:3,4
St. John Chrysostom
Through faith we understand that the worlds were framed by the word of God; so that things which are seen were not made of things which do appear. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness[1] that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.[2]
[1.] FAITH[3] needs a generous and vigorous soul, and one rising above all things of sense, and passing beyond the weakness of human reasonings. For it is not possible to become a believer, otherwise than by raising one's self above the common customs [of the world].
Inasmuch then as the souls of the Hebrews were thoroughly weakened, and though they had begun from faith, yet from circumstances, I mean sufferings, afflictions, they had afterwards become faint-hearted, and of little spirit, and were shaken from [their position], he encouraged them first indeed from these very things, saying, "Call to remembrance the former days" (c. x. 32); next from the Scripture saying, "But the just shall live by faith" (c. x. 38); afterwards from arguments, saying, "But Faith is the substance of things hoped for, the evidence of things not seen." (c. 11:1.) And now again from their forefathers, those great and admirable men, as much as saying; If where the good things were close at hand, all were saved by faith, much more are we.
For when a soul finds one that shares the same sufferings with itself, it is refreshed and recovers breath. This we may see both in the case of Faith, and in the case of affliction: "that there may be comfort for you[4] it is said through our mutual faith." (Rom. 1:12.) For mankind are very distrustful, and cannot place confidence in themselves, are fearful about whatever things they think they possess, and have great regard for the opinion of the many.
[2.] What then does Paul do? He encourages them by the fathers; and before that by the common notions [of mankind].[5] For tell me, he says, since Faith is calumniated[6] as being a thing without demonstration[7] and rather a matter of deceit, therefore he shows that the greatest things are attained through faith and not through reasonings. And how does he show this, tell me?[8] It is manifest, he saith, that God made the things which are, out of things which are not,[9] things which appear, out of things which appear not, things which subsist, out of things which subsist not. But whence [is it shown] that He did this even "by a Word"? For reason suggests nothing of this kind; but on the contrary, that the things which appear are [formed] out of things which appear.
Therefore the philosophers expressly say that 'nothing comes out of things that are not'[10] being "sensual" (Jude 19), and trusting nothing to Faith And yet these same men, when they happen to say anything great and noble, are caught entrusting it to Faith. For instance, that "God is without beginning,[11] and unborn"[12]; for reason does not suggest this, but the contrary. And consider, I beseech you, their great folly. They say[13] that God is without beginning; and yet this is far more wonderful than the [creation] out of things that are not. For to say, that He is without beginning, that He is unborn, neither begotten by Himself nor by another is more full of difficulties,[14] than to say that God made the things which are, out of things which are not. For here there are many things uncertain: as, that some one made it, that what was made had a beginning, that, in a word, it was made. But in the other case, what? He is self-existing,[15] unborn, He neither had beginning nor time; tell me, do not these things require faith? But he did not assert this, which was far greater, but the lesser.
Whence [does it appear], he would say, that God made these things? Reason does not suggest it; no one was present when it was done. Whence is it shown? It is plainly the result of faith. "Through faith we understand that the worlds were made." Why "through faith"? Because "the things that are seen were not made of things which do appear." For this is Faith.
[3.] Having thus stated the general [principle],[1] he afterwards tests[2] it by individuals. For a man of note is equivalent to the world. This at all events he afterwards hinted. For when he had matched it against one or two hundred persons, and then saw the smallness of the number, he afterwards says, "by whom the world was outweighed in worth."[3] (c. 11:38.)
And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction,[4] "For you also" (he says) "have suffered like things of your own countrymen." (1 Thess. 2:14.) And by a brother who had been nothing wronged, but who envied him on God's account; showing that they also are looked on with an evil eye and envied. He honored God, and died because he honored Him: and has not yet attained to a resurrection. But his readiness is manifest, and his part[5] has been done, but God's part has not yet been carried out towards him.
And by a "more excellent sacrifice" in this place, he means that which is more honorable, more splendid, more necessary.
And we cannot say (he says) that it was not accepted. He did accept it, and said unto Cain, ["Hast thou] not [sinned], if thou rightly offer, but dost not rightly divide?" (Gen. 4:7, LXX.) So then Abel both rightly offered, and rightly divided. Nevertheless for this, what recompense did he receive? He was slain by his brother's hand: and that sentence which his father endured on account of sin, this he first received who was upright. And he suffered so much the more grievously because it was from a brother, and he was the first [to suffer].
And he did these things rightly looking to no man. For to whom could he look, when he so honored God? To his father and his mother? But they had outraged Him in return for His benefits. To his brother then? But he also had dishonored [God]. So that by himself he sought out what was good.
And he that is worthy of so great honor, what does he suffer? He is put to death. And how too was he otherwise "testified of that he was righteous"? It is said, that fire came down and consumed the sacrifices. For instead of ["And the Lord] had respect to Abel and to his sacrifices" (Gen. 4:4), the Syriac[6] said, "And He set them on fire." He therefore who both by word and deed bare witness to the righteous man and sees him slain for His sake, did not avenge him, but left him to suffer.
But your case is not such: for how could it be? You who have both prophets and examples, and encouragements innumerable, and signs and miracles accomplished? Hence that was faith indeed. For what miracles did he see, that he might believe he should have any recompense of good things? Did he not choose virtue from Faith alone?
What is, "and by it he being dead yet speaketh"? That he might not cast them into great despondency, he shows that he has in part obtained a recompense. How? 'The influence coming from him[7] is great, he means, "and he yet speaketh"; that is, [Cain] slew him, but he did not with him slay his glory and memory. He is not dead; therefore neither shall ye die. For by how much the more grievous a man's sufferings are, so much the greater is his glory.'
How does he "yet speak"? This is a sign both of his being alive, and of his being by all celebrated, admired, counted blessed. For he who encourages others to be righteous, speaks. For no speech avails so much, as that man's suffering. As then heaven by its mere appearance speaks, so also does he by being had in remembrance. Not if he had made proclamation of himself, not if he had ten thousand tongues, and were alive, would he have been so admired as now. That is, these things do not take place with impunity, nor lightly, neither do they pass away.
[4.] (Ver. 5) "By faith Enoch was translated, that he should not see death, and was not found, because God had translated him." This man displayed greater faith than Abel. How (you ask)? Because, although be came after him, yet what befell [Abel] was sufficient to guide him back.[8] How? God foreknew that [Abel] would be killed. For He said to Cain: "Thou hast sinned: do not add thereto."[9] Honored by him, He did not protect him. And yet neither did this throw him [Enoch] into indifference. He said not to himself, 'What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit could he reap therefrom? Let us allow that he suffers severe punishment: what is that to him who has been slain?' He neither said nor thought anything of this kind, but passing beyond all these things, he knew that if there is a God, certainly there is a Rewarder also: although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and see contradictory things here, thus pleased [God], how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This same thing then made [Enoch] well-pleasing [to God], namely, that he received nothing. For he knew that [God] "is a rewarder." Whence [knew he this]? "For He recompensed Abel," do you say? So that reason suggested other things, but faith the opposite of what was seen. Even then (he would say) if you see that you receive nothing here, be not troubled.
How was it "by faith" that "Enoch was translated"? Because his pleasing [God] was the cause of his translation, and faith [the cause] of his pleasing [Him]. For if he had not known that he should receive a reward, how could he have pleased [Him]? "But without faith it is impossible to please" Him. How? If a man believe that there is a God and a retribution, he will have the reward. Whence then is the well-pleasing?
[5.] It is necessary to "believe that He is," not 'what He is.'[1] If "that He is" needs Faith, and not reasonings; it is impossible to comprehend by reasoning 'what He is.' If that "He is a rewarder" needs Faith and not reasonings, how is it possible by Reasoning to compass His essence?[2] For what Reasoning can reach this? For some persons say that the things that exist are self-caused.[3] Seest thou that unless we have Faith in regard to all things, not only in regard to retribution, but also in regard to the very being of God, all is lost to us?
But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul [thereby] receiving a hope of the destruction of death, and of the overthrow of the devil's tyranny, and that death will be done away; for he was translated, not dead, but "that he should not see death."
Therefore he added, he was translated alive, because he was well-pleasing [unto God]. For just as a Father when he has threatened his son, wishes indeed immediately after he has threatened, to relax his threat, but endures and continues resolute, that for a time he may chasten and correct him, allowing the threat to remain firm; so also God, to speak as it were after the manner of men, did not continue resolute, but immediately showed that death is done away. And first He allows death to happen, wishing to terrify the father through the son: For wishing to show that the sentence is verily fixed, He subjected to this punishment not wicked men at once, but him even who was well-pleasing, I mean, the blessed Abel; and almost immediately after him, He translated Enoch. Moreover, He did not raise the former, lest they should immediately grow bold; but He translated the other being yet alive: having excited fear by Abel, but by this latter giving zeal to be well-pleasing unto Him. Wherefore they who say that all things are ruled and governed of themselves,[4] and do not expect a reward, are not well-pleasing; as neither are the heathen. For "He becomes a rewarder of them that diligently seek Him" by works and by knowledge.
[6.] Since then we have "a rewarder," let us do all things that we may not be deprived of the rewards of virtue. For indeed the neglecting such a recompense, the scorning such a reward, is worthy of many tears. For as to "those who diligently seek Him," He is a rewarder, so to those who seek Him not, the contrary.
"Seek" (He says) "and ye shall find" (Matt. 7:7): but how can we find the Lord? Consider how gold is found; with much labor. [" I sought the Lord] with my hands" (it is said) "by night before Him, and I was not deceived" (Ps. 77:2. See LXX [Ps. 76:3]), that is, just as we seek what is lost, so let us seek God. Do we not concentrate our mind thereon? Do we not enquire of every one? Do we not travel from home? Do we not promise money?
For instance, suppose that any among us has lost his son, what do we not do? What land, what sea do we not make the circuit of? Do we not reckon money, and houses, and everything else as secondary to the finding him? And should we find him, we cling to him, we hold him fast, we do not let him go. And when we are going to seek anything whatever, we busy ourselves in all ways to find what is sought. How much more ought we to do this in regard to God, as seeking what is indispensable; nay rather, not in the same way, but much more! But since we are weak, at least seek God as thou seekest thy money or thy son. Wilt thou not leave thy home for Him? Hast thou never left thy home for money? Dost thou not busy thyself in all ways? When thou hast found [it], art thou not full of confidence?
[7.] "Seek" (He says) "and ye shall find." For things sought after need much care, especially in regard of God. For many are the hindrances, many the things that darken, many that impede our perception. For as the sun is manifest, and set forth publicly before all, and we have no need to seek it; but if on the other hand we bury ourselves and turn everything upside down, we need much labor to look at the sun; so truly here also, if we bury ourselves in the depth of evil desires, in the darkness of passions and of the affairs of this life, with difficulty do we look up, with difficulty do we raise our heads with difficulty do we see clearly. He that is buried underground, in whatever degree he sees upwards, in that degree does he come towards the sun. Let us therefore shake off the earth let us break through the mist which lies upon us. It is thick, and close, and does not allow us to see clearly.
And how, you say, is this cloud broken through? If we draw to ourselves the beams of "the sun of righteousness." "The lifting up of my hands" (it is said) "is an evening sacrifice." (Ps. 141:2.) With our hands let us also lift up our mind: ye who have been initiated know what I mean,[1] perhaps too ye recognize the expression, and see at a glance what I have hinted at. Let us raise up our thoughts on high.
I myself know many men almost suspended apart from the earth, and beyond measure stretching up their hands, and out of heart because it is not possible to be lifted into the air, and thus praying with earnestness. Thus I would have you always, and if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers.[2] For, tell me, canst thou not stretch forth the hands? Stretch forth the will, stretch forth as far as thou wilt, yea even to heaven itself. Even shouldst thou wish to touch the very summit, even if thou wouldst ascend higher and walk thereon, it is open to thee. For our mind is lighter, and higher than any winged creature. And when it receives grace from the Spirit, O! how swift is it! How quick is it! How does it compass all things! How does it never sink down or fall to the ground! These wings let us provide for ourselves: by means of them shall we be able to fly even across the tempestuous sea of this present life. The swiftest birds fly unhurt over mountains, and woods, and seas, and rocks, in a brief moment of time. Such also is the mind; when it is winged, when it is separated from the things of this life, nothing can lay hold of it, it is higher than all things, even than the fiery darts of the devil.
The devil is not so good a marksman, as to be able to reach this height; he sends forth his darts indeed, for he is void of all shame, yet he does not hit the mark; the dart returns to him without effect, and not without effect only, but it [falls] upon his own head. For what is sent forth by him must of necessity strike [something]. As then, that which has been shot out by men, either strikes the person against whom it is directed, or pierces bird, or fence, or garment, or wood, or the mere air, so does the dart of the devil also. It must of necessity strike; and if it strike not him that is shot at, it necessarily strikes him that shoots it. And we may learn from many instances, that when we are not hit, without doubt he is hit himself. For instance, he plotted against Job: he did not hit him, but was struck himself. He plotted against Paul, he did not hit him, but was struck himself. If we watch, we may see this happening everywhere. For even when he strikes, he is hit; much more then [when he does not hit].
[8.] Let us turn his weapons then against himself, and having armed and fortified ourselves with the shield of faith, let us keep guard with steadfastness, so as to be impregnable. Now the dart of the devil is evil concupiscence. Anger especially is a fire, a flame; it catches, destroys, consumes; let us quench it, by longsuffering, by forbearance. For as red-hot iron dipped into water, loses its fire, so an angry man filling in with a patient one does no harm to the patient man, but rather benefits him, and is himself more thoroughly subdued.
For nothing is equal to longsuffering. Such a man is never insulted; but as bodies of adamant are not wounded, so neither are such souls. For they are above the reach of the darts. The longsuffering man is high, and so high as not to receive a wound from the shot. When one is furious, laugh; but do not laugh openly, lest thou irritate him: but laugh mentally on his account. For in the case of children, when they strike us passionately, as though forsooth they were avenging themselves, we laugh. If then thou laugh, there will be as great difference between thee and him, as between a child and a man: but if thou art furious thou hast made thyself a child. For the angry are more senseless than children. If one look at a furious child, does he not laugh at him? "The poor-spirited" (it is said) "is mightily simple." (Prov. 14:29.) The simple then is a child: and "he who is longsuffering" (it is said) "is abundant in wisdom." This "abundant wisdom" then let us follow after, that we may attain to the good things promised us in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.
Homily XXIII. Hebrews 11:7
St. John Chrysostom
By faith Noah, being warned of God[1] of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by Faith.
[1.] "BY faith" (he says) "Noah being warned of God." As the Son of God, speaking of His own coming, said, "In the days of Noah they married and were given in marriage" (Luke 17:26, 27), therefore the Apostle also recalled to their mind an appropriate image. For the example of Enoch, was an example only of Faith; that of Noah, on the other hand, of unbelief also. And this is a complete consolation and exhortation, when not only believers are found approved, but also unbelievers suffer the opposite.
For what does he say? "By faith being warned of God."[2] What is "being warned of God"? It is, "It having been foretold to him." But why is the expression "divine communication"[3] (Luke 2:26) used? for in another place also it is said, "and it wag communicated[4] to him by the Spirit," and again, "and what saith the divine communication?"[3] (Rom. 11:2:4.) Seest thou the equal dignity of the Spirit? For as God reveals,[5] so also does the Holy Spirit. But why did he speak thus? The prophecy is called "a divine communication."
"Of things not seen as yet," he says, that is of the rain.
"Moved with fear, prepared an ark." Reason indeed suggested nothing of this sort; For "they were marrying and being given in marriage"; the air was clear, there were no signs [of change]: but nevertheless he feared: "By faith" (he says) "Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house."
How is it, "By the which he condemned the world"? He showed them to be worthy of punishment, since they were not brought to their senses even by the preparation.
"And he became" (he says) "heir of the righteousness which is by Faith": that is, by his believing God he was shown to be righteous. For this is the [part] of a soul sincerely disposed towards Him and judging nothing more reliable than His words, just as Unbelief is the very contrary. Faith, it is manifest, works righteousness. For as we have been warned of God respecting Hell, so was he also: and yet at that time he was laughed at; he was reviled and ridiculed; but he regarded none of these things.
[2.] (Ver. 8, 9) "By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles, with Isaac and Jacob, the heirs with him of the same promise." ["By faith"]: for (tell me) whom did he see to emulate?[6] He had for father a Gentile, and an idolater; he had heard no prophets; he knew not whither he was going. For as they of the Hebrews who believed, looked to these [patriarchs] as having enjoyed blessings innumerable, he shows that none of them obtained anything as yet; all are unrewarded; no one as yet received his reward. "He "escaped from his country and his home, and "went out not knowing whither he went."
And what marvel, if he himself [were so], when his seed also dwelt in this same way? For seeing the promise disproved[7] (since He had said, "To thee will I give this land, and to thy seed"--Gen. 12:7; 13:15), he saw his son dwelling there; and again his grandson saw himself dwelling in a land not his own; yet was he nowise troubled. For the affairs of Abraham happened as we might have expected, since the promise was to be accomplished afterwards in his family (although it is said even to himself, "To thee, and to thy seed," not, "to thee through thy seed," but "to thee and to thy seed"): still neither he, nor Isaac, nor Jacob, enjoyed the promise. For one of them served for hire, and the other was driven out: and he himself even was failing[1] through fear: and while he took some things indeed in war, others, unless he had had the aid of God, would have been destroyed. On this account [the Apostle] says, "with the heirs of the same promise"; not himself alone, he means; but the heirs also.
[3.] (Ver. 13) "These all died in faith," he says, "not having obtained[2] the promises." At this place it is worth while to make two enquiries; how, after saying that [God] "translated Enoch, and he was not found, so that he did not see death," does he say, "These all died in Faith." And again, after saying, "they not having obtained the promises," he declares that Noah had received a reward, "to the saving of his house," and that Enoch had been "translated," and that Abel "yet speaks," and that Abraham had gained a hold on the land, and yet he says, "These all died in Faith, not having obtained the promises." What then is [meant]?
It is necessary to solve the first [difficulty], and then the second. "These all" (he says) "died in faith." The word "all" is used here not because all had died, but because with that one exception "all these had died," whom we know to be dead.
And the [statement] "not having obtained the promises," is true: for surely the promise to Noah was not to be this [which is here spoken of]. But further, of what kind of "promises" is he speaking? For Isaac and Jacob received the promises of the land; but as to Noah and Abel and Enoch, what kind of promises did they receive? Either then he is speaking concerning these three; or if concerning those others also, the promise was not this, that Abel should be admired, nor that Enoch should be translated, nor that Noah should be preserved;[3] but these things came to them for their virtue's sake, and were a sort of foretaste of things to come. For God from the beginning, knowing that the human race needs much condescension, bestows on us not only the things in the world to come, but also those here; as for instance, Christ said even to the disciples, "Whosoever hath left houses, or brethren, or sisters, or father, or mother, shall receive an hundredfold and shall inherit everlasting life." (Matt. 19:29.) And again, "Seek ye the kingdom of God, and all these things shall be added unto you." (Matt. 6:33.) Seest thou that these things are given by Him in the way of addition, that we might not faint?[4] For as the athletes have the benefit of careful attention, even when engaged in the combat, but do not then enjoy entire ease, living under rules, yet afterwards they enjoy it entire: so God also does not grant us here to partake of "entire" ease. For even here He does give [some].
[4.] "But having seen them afar off," he says,[5] "and embraced them." Here he hints at something mystical: that they received beforehand all the things which have been spoken concerning things to come; concerning the resurrection, concerning the Kingdom of Heaven, concerning the other things, which Christ proclaimed when He came, for these are "the promises" of which he speaks. Either then he means this, or, that they did not indeed receive them, but died in confidence respecting them, and they were [thus] confident through Faith only.
"Having seen them afar off": four generations before; for after so many [generations], they went up out of Egypt.
"And embraced them," saith he, and were glad. They were so persuaded of them as even to "embrace [or "salute"] them," from the metaphor of persons on ship-board seeing from afar the longed-for cities: which, before they enter them, they take and occupy by words of greeting.
(Ver. 10) "For they looked" (he says) "for the[6] city which hath foundations, whose builder and maker is God." Seest thou that they received them in this sense, in their already accepting them and being confident respecting them. If then to be confident is to receive, it is in your power also to receive. For these, although they enjoyed not those [blessings], yet still saw them by their longing desire. Why now do these things happen? That we might be put to shame, in that they indeed, when things on earth were promised them, regarded them not, but sought the future "city": whereas God again and again speaks to us of the city[7] which is above, and yet we seek that which is here. He said to them, I will give you the things of the present [world]. But when He saw, or rather, when they showed themselves worthy of greater things, then He no longer suffers them to receive these, but those greater ones; wishing to show us that they are worthy of greater things, being unwilling to be bound to these. As if one should promise playthings to an intelligent child, not that he might receive them, but by way of exhibiting his philosophy, when he asks for things more important. For this is to show, that they held off from the land with so great earnestness, that they did not even accept what was given. Wherefore their posterity receive it on this account, for themselves were worthy of the land.
What is, "the city which hath foundations"? For are not these [which are visible] "foundations"? In comparison of the other, they are not.
"Whose Builder and Maker is God." O What an encomium on that city!
[5.] (Ver. 11) "By faith also Sarah herself," he says. Here he began [speaking] in a way to put them to shame, in case, that is, they should show themselves more faint-hearted than a woman. But possibly some one might say, How "by faith," when she laughed? Nay, while her laughter indeed was from unbelief, her fear [was] from Faith, for to say, "I laughed not" (Gen. 18:15), arose from Faith. From this then it appears that when unbelief had been cleared out, Faith came in its place.
"By faith also Sarah received strength to conceive seed even when she was past age."[1] What is, "to conceive seed "?[2] She who was become dead, who was barren, received power for the retaining of seed, for conception. For her imperfection was two-fold; first from her time of life for she was really old; secondly from nature, for she was barren.
(Ver. 12) "Wherefore even from one they" all "sprang, as the stars of the sky, and as the sand which is by the sea-shore." "Wherefore" (he says) "even from one they" all "sprang." Here he not only says that she bare [a child], but that she also became mother of so many as not even fruitful wombs [are mothers of]. "As the stars," He says. How then is it that He often numbers them, although He said, "As the stars of the heaven shall not be numbered, so neither shall your seed"? (Gen. 15:5.) He either means the excess, or else [speaks of] those who are continually being born. For is it possible, tell me, to number their forefathers of one family as, such an one son of such an one, and such an one son of such an one? But here such are the promises of God, so skillfully arranged are His undertakings.
[6.] But if the things which He promised as additional, are so admirable, so beyond expectation, so magnificent, what will those be, to which these are an addition, to which these are somewhat over and above? What then can be more blessed than they who attain them? What more wretched than those who miss them? For if a man when driven out from his native country, is pitied by all; and when he has lost an inheritance is considered by all as an object of compassion, with what tears ought he to be bewailed, who fails of Heaven, and of the good things there stored up? Or rather, he is not even to be wept for: for one is wept for, when he suffers something of which he is not himself the cause; but when of his own choice he has entangled himself in evil, he is not worthy[3] of tears, but of wailings;[4] or rather then of mourning;[5] since even our Lord JESUS Christ mourned and wept for Jerusalem, impious as it was. Truly we are worthy of weepings innumerable, of wailings innumerable. If the whole world should receive a voice, both stones, and wood, and trees, and wild beasts, and birds, and fishes, and in a word, the whole world, if receiving a voice it should bewail us who have failed of those good things, it would not bewail and lament enough. For what language, what intellect, can represent that blessedness and virtue, that pleasure, that glory, that happiness, that splendor? "What eye hath not seen, and ear hath not heard, and what hath not entered into the heart of man" (1 Cor. 2:9), (he did not say, that they simply surpass [what we imagine]; but none hath ever conceived) "the things which God hath prepared for them that love Him." For of what kind are those good things likely to be, of which God is the Preparer and Establisher? For if immediately after He had made us, when we had not yet done anything, He freely bestowed so great [favors], Paradise, familiar intercourse with Himself, promised us immortality, a life happy and freed from cares; what will He not bestow on those who have labored and struggled so greatly, and endured on His behalf? For us He spared not His Only Begotten, for us when we were enemies He gave up His own SON to death; of what will He not count us worthy, having become His friends? what will He not impart to us, having reconciled us to Himself?
[7.] He both is abundantly and infinitely rich; and He desires and earnestly endeavors to obtain our friendship; we do not thus earnestly endeavor. What am I saying, 'do not earnestly endeavor'? We do not wish to obtain the good things as He wishes it. And what He has done shows that He wishes it more [than we]. For while, for our own sake, we with difficulty think lightly of a little gold: He, for our sake, gave even the Son who was His own. Let us make use of the love of God as we ought; let us reap the fruits of His friendship. For "ye are My friends" (he says) "if ye do what I say to you." (John 15:14.) How wonderful! His enemies, who were at an infinite distance from Him, whom in all respects He excels by an incomparable superiority, these He has made His friends and calls them friends. What then should not one choose to suffer for the sake of this friendship? For the friendship of men we often incur danger, but for that of God, we do not even give up money. Our [condition] does indeed call for mourning, for mourning and tears and wailings, and loud lamentation and beating of the breast. We have fallen from our hope, we are humbled from our high estate, we have shown ourselves unworthy of the honor of God even after His benefits we are become unfeeling, and ungrateful. The devil has stripped us of all our good things. We who were counted worthy to be sons; we His brethren and fellow-heirs are come to differ nothing from His enemies that insult Him.
Henceforward, what consolation shall there be for us? He called us to Heaven, and we have thrust ourselves down to hell. "Swearing and lying and stealing and adultery, are poured out upon the earth." (Hos. 4:2.) Some "mingle blood upon blood"; and others do deeds worse than blood-shedding. Many of those that are wronged, many of those that are defrauded prefer ten thousand deaths to the suffering such things: and except they had feared God, would even have killed themselves, being so murderously disposed against themselves. Are not these things then worse than blood-shedding?
[8.] "Woe is me, my soul! For the godly man is perished from the earth, and there is none upright among men" (Mic. 7:1, 2, LXX.); let us also now cry out, first about our own selves but aid me in my lamentation.
Perhaps some are even disgusted and laugh. For this very cause ought we to make our lamentations the more intense, because we are so mad and beside ourselves, that we do not know that we are mad, but laugh at things for which we ought to groan. O man! "There is wrath revealed from heaven against all ungodliness and unrighteousness of men" from. 1:18); "God will come manifestly: a fire will burn before Him, and round about Him will be a mighty tempest." (Ps. 1:3.) "A fire will burn before Him, and consume His enemies on every side." (Ps. 97:3.) "The day of the Lord is as a burning oven." (Mal. 4:1.) And no man lays up these things in his mind, but these tremendous and fearful doctrines are more despised than fables, and are trodden under foot. He that heareth,--there is no one: while they who laugh and make sport are--all. What resource will there be for us? Whence shall we find safety? "We are undone, we are utterly consumed" (Num. 17:12), we are become the laughingstock of our enemies, and a mockery for the heathen and the Demons. Now is the devil greatly elated; he glories and is glad. The angels to whom we had been entrusted are all ashamed and in sadness: there is no man to convert [you]: all means have been used by us in vain, and we seem to you as idle talkers. It is seasonable even now to call on the heaven, because there is no man that heareth; to take to witness the elements: "Hear, O heaven! and give ear, O earth! for the Lord hath spoken." (Isa. 1:2.)
Give a hand, stretch it forth, O ye who have not yet been overwhelmed, to them who are undone through their drunkenness: ye that are whole to them that are sick, ye that are sober-minded to them that are mad, that are giddily whirling round.
Let no man, I beseech you, prefer the favor of his friend to his salvation; and let violence and rebuke look to one thing only,--his benefit. When one has been seized by a fever, even slaves lay hold of their Masters. For when that is pressing on him, throwing his mind into confusion, and a swarm of slaves are standing by, they recognize not the law of Master and Servant, in the calamity of the Master.
Let us collect ourselves, I exhort you: there are daily wars, submersions [of towns], destructions innumerable all around us, and on every side the wrath of God is enclosing us as in a net. And we, as though we were well-pleasing to Him, are in security. We all make our hands ready for unjust gains, none for helping others: alI for plundering, none for protecting: each one is in earnest as to how he shall increase his possessions; no one as to how he shall aid the needy: each one has much anxiety how he may add to his wealth; no one how he may save his own soul. One fear possesses all, lest (you say) we should become poor; no man is in anguish and trembling lest we should fall into hell. These things call for lamentations, these call for accusation, these call for reprobation.
[9.] But I do not wish to speak of these things, but I am constrained by my grief. Forgive me: I am forced by sorrow to utter many things, even those which I do not wish. I see that our wound is grievous, that our calamity is beyond comfort, that woes have overtaken us greater than the consolation. We are undone. "O that my head were waters and mine eyes a fountain of tears" (Jer. 9:1), that I might lament. Let us weep, beloved, let us weep, let us groan.
Possibly there may be some here who say, He talks to us of nothing but lamentation, nothing but tears. It was not my wish, believe me, it was not my wish, but rather to go through a course of commendations and praises: but now it is not the season for these. Beloved, it is not lamenting which is grievous, but the doing things which call for lamentations. Sorrow is not the: thing to shrink from, but the committing things that call for sorrow. Do not thou be punished, and I will not mourn. Do not die, and I will not weep. If the body indeed lies dead, thou callest on all to grieve with thee, and thinkest those without sympathy who do not mourn: And when the soul is perishing, dost thou tell us not to mourn?
But I cannot be a father, if I do not weep. I am a father full of affection. Hear how Paul exclaims, "My little children, of whom I travail in birth again" (Gal. 4:19): what mother in child-birth utters cries so bitter as he! Would that it were possible for thee to see the very fire that is in my heart, and thou wouldest know, that I burn [with grief] more intense than any woman, or gift that suffers untimely widowhood. She does not so mourn over her husband, nor any father over his son, as I do over this multitude that is here with us.
I see no progress. Everything turns to calumnies and accusations. No man makes it his business to please God; but (he says) 'let us speak evil of such an one or such an one.' 'Such an one is unfit to be among the Clergy.' 'Such an one does not lead a respectable life.' When we ought to be grieving for our own evils, we judge others, whereas we ought not to do this, even when we are pure from sins. "For who maketh thee to differ" (he says) "and what hast thou which thou didst not receive? But if thou hast received it, why dost thou glory, as though thou hadst not received it?" (1 Cor. 4:7.) "And thou, why dost thou judge thy brother" (Rom. 14:10), being thyself full of innumerable evils? When thou sayest, Such an one is a bad man, and a spendthrift, and vicious, think of thyself, and examine strictly thy own [condition], and thou wilt repent of what thou hast said. For there is no, no not any, such powerful stimulus to virtue, as the recollecting of our sins.
If we turn over these two things in our minds, we shall be enabled to attain the promised blessings, we shall be enabled to cleanse ourselves and wipe away [what is amiss]. Only let us take serious thought sometime; let us be anxious about the matter, beloved. Let us grieve here in reflection, that we may not grieve yonder in punishment, but may enjoy the everlasting blessings, where "pain and sorrow and sighing are fled away" (Isa. 35:10), that we may attain to the good things which surpass man's understanding, in Christ Jesus our Lord, for to Him is glory and power for ever and ever. Amen.
Homily XXIV. Hebrews 11:13-16
St. John Chrysostom
These all died in faith,[1] not having received the promises, hut having seen them afar off,[2] and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things, declare plainly that they seek a county. And Italy if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly; wherefore God is not ashamed[3] to be called their God, for He hath prepared for them a city.
[1.] THE first virtue, yea the whole of virtue, is to be a stranger to this world, and a sojourner, and to have nothing in common with things here, but to hang loose from them, as from firings strange to us; As those blessed disciples did, of whom he says, "They wandered about in sheepskins, and in goat-skins, being destitute, afflicted, tormented:[4] of whom the world was not worthy." (c. 11:37, 38.)
They called themselves therefore "strangers"; but Paul said somewhat much beyond this: for not merely did he call himself a stranger, but said that he was dead to the world, and that the world was dead to him. "For the world" (he says) "has been crucified to me and I to the world." (Gal. 6:14.) But we, both citizens[5] and quite alive, busy ourselves about everything here as citizens. And what righteous men were to the world, "strangers" and "dead," that we are to Heaven. And what they were to Heaven, alive and acting as citizens, that we are to the world. Wherefore we are dead, because we have refused that which is truly life, and have chosen this which is but for a time. Wherefore we have provoked God to wrath, because when the enjoyments of Heaven have been set before us, we are not willing to be separated from things on earth, but, like worms, we turn about from the earth to the earth, and again from this to that;[1] and in short are not willing to look up even for a little while, nor to withdraw ourselves from human affairs, but as if drowned in torpor and sleep and drunkenness, we are stupefied with imaginations.
[2.] And as those who are under the power of sweet sleep lie on their bed not only during the night, but even when the morning has over-taken them, and bright day has come, and are not ashamed to indulge in pleasure, and to make the season of business and activity a time of slumber and indolence, so truly we also, when the day is drawing near, when the night is far spent, or rather the day; for "work" (it is said) "while it is day" (John 9:4); when it is day we practice all that belongs to the night, sleeping, dreaming, indulging in luxurious fancies; and the eyes of our understanding are closed as well as those of our body; we speak amiss, we talk absurdly; even if a person inflict a deep wound upon us, if he carry off all our substance, if he set the very house on fire, we are not so much as conscious of it.
Or rather, we do not even wait for others to do this, but we do it ourselves, piercing and wounding ourselves every day, lying in unseemly fashion, and stripped bare of all credit, all honor, neither ourselves concealing our shameful deeds, nor permitting others to do so, but lying exposed to public shame, to the ridicule, the numberless jests of spectators and passers-by.
[3.] Do ye not suppose that the wicked themselves laugh at those who are of like characters to themselves, and condemn them? For since God has placed within us a tribunal which cannot be bribed nor ever utterly destroyed, even though we come to the very lowest depth of vice; therefore even the wicked themselves give sentence against themselves, and if one call them that which they are, they are ashamed, they are angry, they say that it is an insult. Thus they condemn what they do, even if not by their deeds, yet by their words, by their conscience, nay rather even by their deeds. For when they carry on their practices out of sight and secretly, they give the strongest proof of the opinion they hold concerning the thing itself. For wickedness is so manifest, that all men are its accusers, even those who follow after it, while such is the quality of virtue, that it is admired even by those who do not emulate it. For even the fornicator will praise chastity, and the covetous will condemn injustice, and the passionate will admire patience, and blame quarrelsomeness, and the wanton [will blame] wantonness.
How then (you say) does he pursue these things? From excessive indolence, not because he judges it good; otherwise he would not have been ashamed of the thing itself, nor would he have denied it when another accused him. Nay many when caught, not enduring the shame, have even hanged themselves. So strong is the witness within us in behalf of what is good and becoming. Thus what is good is brighter than the sun, and the contrary more unsightly than anything.
[4.] The saints were "strangers and sojourners." How and in what way? And where does Abraham confess himself "a stranger and a sojourner"? Probably indeed he even himself confessed it:[2] but David both confessed "I am a stranger" and what? "As all my fathers were." (Ps. 39:12.) For they who dwell in tents, they who purchase even burial places for money, evidently were in some sense strangers, as they had not even where to bury their dead.
What then? Did they mean that they were "strangers" from the land that is in Palestine? By no means: but in respect of the whole world: and with reason; for they saw therein none of the things which they wished for, but everything foreign and strange. They indeed wished to practice virtue: but here there was much wickedness, and things were quite foreign to them. They had no friend, no familiar acquaintance, save only some few.
But how were they "strangers"? They had no care for things here. And this they showed not by words, but by their deeds. In what way?
He said to Abraham, "Leave that which seems thy country and come to one that is foreign": And he did not cleave to his kindred, but gave it up as unconcernedly as if he were about to leave a foreign land. He said to him, "Offer up thy son," and he offered him up as if he had no son; as if he had divested himself of his nature, so he offered him up. The wealth which he had acquired was common to all passers-by, and this he accounted as nothing. He yielded the first places to others: he threw himself into dangers; he suffered troubles innumerable. He built no splendid houses, he enjoyed no luxuries, he had no care about dress, which all are things of this world; but lived in all respects as belonging to the City yonder; he showed hospitality, brotherly love, mercifulness, forbearance, contempt for wealth and for present glory, and for all else.
And his son too was such as himself: when he was driven away, when war was made on him, he yielded and gave way, as being in a foreign land. For foreigners, whatever they suffer, endure it, as not being in their own country. Even when his wife was taken from him, he endured this also as being in a strange land: and lived in all respects as one whose home was above, showing sobermindedness and a well-ordered life.[1] For after he had begotten a son, he had no more commerce with his wife, and it was when the flower of his youth had passed that he married her, showing that he did it not from passion, but in subservience to the promise of God.
And what did Jacob? Did he not seek bread only and raiment, which are asked for by those who are truly strangers; by those that have come to great poverty? When he was driven out, did he not as a stranger give place? Did he not serve for hire? Did he not suffer afflictions innumerable, everywhere, as a stranger?
[5.] And these things (he says) they said, "seeking" their "own country." Ah! how great is the difference! They indeed were in travail-pains each day, wishing to be released from this world, and to return to their country. But we, on the contrary, if a fever attack us neglecting everything, weeping like little children, are frightened at death.
Not without reason we are thus affected. For since we do not live here like strangers, nor as if hastening to our country, but are like persons that are going away to punishment, therefore we grieve, because we have not used circumstances as we ought, but have turned order upside down. Hence we grieve when we ought to rejoice: hence we shudder, like murderers or robber chiefs, when they are going to be brought before the judgment-seat, and are thinking over all the things they have done, and therefore are fearful and trembling.
They, however, were not such, but pressed on. And Paul even groaned; "And we" (he says) "that are in this tabernacle do groan, being burdened." (2 Cor. 5:4.) Such were they who were with Abraham; "strangers," he says, they were in respect of the whole world, and "they sought a country."
What sort of "country" was this? Was it that which they had left? By no means. For what hindered them if they wished, from returning again, and becoming citizens? but they sought that which is in Heaven? Thus they desired their departure hence, and so they pleased God; for "God was not ashamed to be called their God."
[6.] Ah! how great a dignity! He vouch-safed "to be called their God." What dost thou say? He is called the God of the earth, and the God of Heaven, and hast thou set it down as a great thing that "He is not ashamed to be called their God"? Great and truly great this is, and a proof of exceeding blessedness. How? Because He is called God of earth and of heaven as also of the Gentiles: in that He created and formed them: but [God] of those holy men, not in this sense, but as some true friend.
And I will make it plain to you by an example; as in the case of [slaves] in large households, when any of those placed over the household are very highly esteemed, and manage everything themselves, and can use great freedom towards their masters, the Master is called after them, and one may find many so called. But what do I say? As we might say the God, not of the Gentiles but of the world, so we might say "the God of Abraham." But you do not know how great a dignity this is, because we do not attain to it. For as now He is called the Lord of all Christians, and yet the name goes beyond our deserts: consider the greatness if He were called the God of one [person]! He who is called the God of the whole world is "not ashamed to be called" the God of three men: and with good reason: for the saints would turn the scale, I do not say against the world[2] but against ten thousand such. "For one man who doeth the will of the Lord,[3] is better than ten thousand transgressors." (Ecclus. 16:3.)
Now that they called themselves "strangers" in this sense is manifest. But supposing that they said they were "strangers" on account of the strange land, why did David also [call himself a stranger]? Was not he a king? Was not he a prophet? Did he not spend his life in his own country? Why then does he say, "I am a stranger and a sojourner"? (Ps. 39:12.) How art thou a stranger? "As" (he says) "all my fathers were." Seest thou that they too were strangers? We have a country, he means, but not really our country. But how art thou thyself a stranger? As to the earth. Therefore they also [were strangers] in respect of the earth: For "as they were," he says, so also am I; and as he, so they too.
[7.] Let us even now become strangers; that God may "not be ashamed of us to be called. our God." For it is a shame to Him, when He is called the God of the wicked, and He also is ashamed of them; as He is glorified when He is [called the God] of the good and the kind, and of them that cultivate virtue. For if "we" decline to be called the masters of our wicked slaves, and give them up; and should any one come to us and say, 'such a one does innumerable bad things, he is your slave, is he not?' We immediately say," by no means," to get rid of the disgrace: for a slave has a close relation to his master, and the discredit passes from the One to the other.[1]-- But they were so illustrious, so full of confidence, that not only was He "not ashamed to be called" from them, but He even Himself says, "I am the God of Abraham, and the God of Isaac, and the God of Jacob. (Ex. 3:6.)
Let us also, my beloved, become "strangers"; that God may "not be ashamed of us" that He may not be ashamed, and deliver us up to Hell. Such were they who said, "Lord, have we not prophesied in Thy Name, and in Thy Name have done many wonderful works!" (Matt. 7:22.) But see what Christ says to them: "I know you not:" the very thing which masters would do, when wicked slaves run to them, wishing to be rid of the disgrace. "I know you not," He says. How then dost Thou punish those whom Thou knowest not? I said, "I know not," in a different sense: that is, "I deny you, and renounce you." But God forbid that we should hear this fatal and terrible utterance. For if they who east out demons and prophesied, were denied, because their life was not suitable thereto; how much more we !
[8.] And how (you ask) is it possible that they should be denied, who have shown prophetic powers, and wrought miracles, and cast out demons? Is it probable they were afterwards changed, and became wicked; and therefore were nothing benefited, even by their former virtue. For not only ought we to have our beginnings splendid, but the end also more splendid still.
For tell me, does not the Orator take pains to make the end of his speech splendid, that he may retire with applause? Does not the public officer make the most splendid display at the close of his administration? The wrestler, if he do not make a more splendid display and conquer unto the end, and if after vanquishing all he be vanquished by the last, is not all unprofitable to him? Should the pilot have crossed the whole ocean, yet if he wreck his vessel at the port, has he not lost all his former labor? And what [of] the Physician? If, after he has freed the sick man from his disease, when he is on the point of discharging him cured, he should then destroy him, has he not destroyed everything? So too in respect of Virtue, as many as have not added an end suitable to the beginning, and in unison and harmony with it, are ruined, and undone. Such are they who have sprung forth from the starting place bright and exulting, and afterwards have become faint and feeble. Therefore they are both deprived of the prize, and are not acknowledged by their master.
Let us listen to these things, those of us who are in love of wealth: for this is the greatest iniquity. "For the love of money is the root of all evil." (1 Tim. 6:10.) Let us listen, those of us who wish to make our present possessions greater, let us listen and sometime cease from our covetousness, that we may not hear the same things as they [will hear]. Let us listen to them now, and be on our guard, that we may not hear them then. Let us listen now with fear, that we may not then listen with vengeance: "Depart from Me" (He says); "I never knew you" (Matt. 7:23), no not even then (He means) when ye made a display of prophesyings, and were casting out demons.
It is probable that He also here hints at something else, that even then they were wicked; and from the beginning, grace wrought even by the unworthy. For if it wrought through Balaam, much more through the unworthy, for the sake of those who shall profit [by it].
But if even signs and wonders did not avail to deliver from punishment; much more, if a man happen to be in the priestly dignity :[2] even if he reach the highest honor, even if grace Work in him to ordination, even if unto all the other things, for the sake of those who need his leadership,[3] he also shall hear, "I never knew thee," no, not even then when grace wrought in thee.
[9.] O! how strict shall the search be there as to purity of life ! How does that, of itself, suffice to introduce us into the kingdom? While the absence of it gives up the man [to destruction], though he have ten thousand miracles and signs to show. For nothing is so pleasing to God as an excellent course of life. "If ye love Me" (John 14:15), He declares; He did not say, "work miracles," but what? "Keep My commandments." And again, "I call you friends" (John 15:14), not when ye cast out demons, but "if ye keep My words." For those things come of the gift of God: but these after the gift of God, of our own diligence also. Let us strive to become friends of God, and not remain enemies to Him.
These things we are ever saying, these exhortations we are ever giving, both to ourselves and to yon: but nothing more is gained. Wherefore also I am afraid. And I would have wished indeed to be silent, so as not to increase your danger. For when a person often hears, and even so does not act, this is to provoke the Lord to anger. But I fear also myself that other danger, that of silence, if when I am appointed to the ministering of the word, I should hold my peace.
What shall we then do that we may be saved? Let us begin [the practice of] virtue, as we have opportunity: let us portion out the virtues to ourselves, as laborers do their husbandry; in this month let us master evil-speaking, injuriousness, unjust anger; and let us lay down a law for ourselves, and say, To-day let us set this right. Again, in this month let us school ourselves in forbearance, and in another, in some other virtue: And when we have got into the habit of this virtue let us go to another, just as in the things we learn at school, guarding what is already gained, and acquiring others.
After this let us proceed to contempt for riches. First let us restrain our hands from grasping, and then let us give alms. Let us not simply confound everything, with the same hands both slaying and showing mercy forsooth. After this, let us go to some other virtue, and from that, to another. "Filthiness and foolish talking and jesting, let it not be even named among you." (Eph. 5:4, 3.) Let us be thus far in the right way.
There is no need of spending money, there is no need of labor, none of sweat, it is enough to have only the will, and all is done. There is no need to travel a long way, nor to cross a boundless ocean, but to be in earnest and of ready mind, and to put a bridle on the tongue. Unseasonable reproaches, anger, disorderly lusts, luxuriousness, expensiveness, let us cast off; and the desire of wealth also from our soul, perjury and habitual oaths.
If we thus cultivate ourselves, plucking out the former thorns, and casting in the heavenly seed, we shall be able to attain the good things promised. For the Husbandman will come and will lay us up in His Garner, and we shall attain to all good things, which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.
EXPLANATION OF THE ACTS OF THE APOSTLES

Homily XVII. Acts 7:35
St. John Chrysostom
This Moses whom they refused, saying, Who made thee a ruler and a judge over us? the same did God send to be a ruler and a deliverer by the hand of the Angel which appeared to him in the bush.
This is very suitable to the matter in hand. "This Moses," he says. "This," the man who had been in danger of losing his life; the man who had been set at naught by them; "this" the man whom they had declined: "this" same, God having raised up, sent unto them. "Whom they refused, saying, Who made thee a ruler?" just as they themselves (the hearers) said, "We have no king, but Cوsar." (John 19:15.) He here shows also, that what was then done, was done by Christ. "The same did God send by the hand of the Angel," who said unto him, "I am the God of Abraham." "This" same Moses, he says,--and observe how he points to his renown--"this" same Moses, he says, "brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me" (v. 36, 37): set at naught like me. Him, likewise, Herod wished to kill, and in Egypt He found preservation just as it was with the former, even when He was a babe, He was aimed at for destruction. "This is he, that was in the Church in the wilderness with the Angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us." (v. 38.) Again no mention of temple, none of sacrifice. "With the Angel," it says, "he received the lively oracles to give unto the fathers." It shows, that he not only wrought miracles, but also gave a law, as Christ did. Just as Christ first works miracles, and then legislates: so did Moses. But they did not hear him, keeping their disobedience, even after the miracles: "To whom," he says, "our fathers would not obey:" (v. 39) after the wonders done in those forty years. And not only so, but just the contrary: "but thrust him from them, and in their hearts turned back again into Egypt. Saying unto Aaron, Make us gods to go before us; for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the Prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Kemphan, figures which ye made to worship them: and I will carry you away beyond Babylon." (v. 40, 43.) The expression, "gave them up," means, He suffered. "Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion he had seen." (v. 44.) Even when there was a Tabernacle, yet there were no sacrifices. "Did ye offer unto Me slain beasts and sacrifices?" (Amos 5:25.) There was "the tabernacle of witness," and yet it profired them nothing, but they were consumed. But neither before, nor afterwards, did the miracles profit them aught. "Which also, our fathers that came after brought in." Seest thou, how the holy place is there wherever God may be? For to this end also he says, "in the wilderness," to compare place with place. Then the benefit (conferred upon them): And our fathers that came after brought it in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; who found favor before God, and desired to find a tabernacle for the God of Jacob. (v. 45, 46.) David "desired to find favor:" and he builded not, he, the wonderful, the great; but the castaway, Solomon. "But Solomon," it says, "built Him an house. Howbeit the Most High dwelleth not in (places) made with hands. (v. 47-50.) This was shown indeed already by what had been before said: but it is shown also by the voice of a prophet; "What house will ye build for Me? saith the Lord God. As saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build for me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?" (Is. 66:1, 2.)
Marvel not, he says, if they on whom Christ confers His benefits refuse His kingdom, seeing in the case of Moses it was just the same. (Recapitulation). "He brought them out;" and rescued them not in a general way, but also while they were in the wilderness. "Wonders and signs," etc. (v. 35-50.) Do you mark that they themselves (Stephen's hearers) are concerned in those old miracles also? "This is that Moses:" (v. 37) he, that conversed with God; he, that had been saved out of situations so strange and wonderful; he, that wrought so great works, and had so great power. [" Which said unto the children of Israel, A prophet," etc.] He shows, that the prophecy must by all means be fulfilled, and that Moses is not opposed to Him.[1] "This is he that was in the Church in the wilderness, and, that said unto the children of Israel." (v. 38.) Do you mark that thence comes the root, and that "salvation is from the Jews?" (John 4:22.) "With the Angel," it says, "which spake unto him." (Rom. 11:16.) Lo, again he affirms that it was He (Christ) that gave the Law, seeing Moses was with "Him" in the Church in the wilderness.[*] And here he puts them in mind of a great marvel, of the things done in the Mount: "Who received living oracles to give unto us." On all occasions Moses is wonderful, and (so) when need was to legislate. What means the expression, "Living oracles" (loUia)? Those, whereof the end was shown by words (dia loUwn): in other words, he means the prophecies. Then follows the charge, in the first instance, against the patriarchs [after], the "signs and wonders," after the receiving of the "lively oracles: To whom," he says, "our fathers would not obey." (v. 39.) But concerning those, Ezekiel says that they are not "living;" as when he says, "And I gave you statutes that are not good." (Ezek. 20:25.) It is with reference to those that he says, "Living. But thrust him from them, and in their hearts turned back to Egypt"--the place where they groaned, where they cried, whence they called upon God. "And said unto Aaron, Make us gods which shall go before us." (v. 40.) O the folly! "Make," say they; "that they may go before us." Whither? "Into Egypt."[*] See how hard they were to tear away from the customs of Egypt! What sayest thou? What, not wait for him that brought thee out, but flee the benefit, and deny the Benefactor? And mark how insulting they are: "For as for this Moses," they say:--"which brought us out of the land of Egypt" nowhere the name of God: instead of that, they ascribed all to Moses. Where[1] they ought to give thanks (to God), they bring Moses forward: where it was, to do as the Law bade them, they no longer make account of Moses. "We know not what is become of him." And yet he told them that he was going up to receive the Law: and they had not patience to wait forty days. "Make us gods"--they[2] did not say, "a God."--And yet one may well wonder at this, that they do not even know.--"And they made a calf in those days, and offered sacrifices unto the idol, and rejoiced in the works of their own hands" (v. 41): for which they ought to have hid their faces. What wonder that ye know not Christ, seeing ye knew not Moses, and God Who was manifested by such wonders? But they not only knew Him not: they also insulted in another way, by their idol making. "Then God turned, and gave them up to worship the host of heaven" (v. 42.) Hence these same "customs" date their origin, hence the sacrifices: they were themselves the first that made sacrifices to their idols! For that is why it is marked,[3] "They made a calf in Horeb, and offered sacrifices to the idol:" seeing that, before this the name of sacrifice is nowhere mentioned, but only lively ordinances, and "lively oracles. And rejoiced"--that is the reason for the feasts. Exod. 32:5, 6.) "As it is written in the Book of the Prophets"--and observe, he does not cite the text without a purpose, but shows by it that there is no need of sacrifices; saying: "Did ye offer slain beasts and sacrifice to Me?"--He lays an emphasis on this word (to Me?). "Ye cannot say that it was from sacrificing to Me, that ye proceeded to sacrifice to them:--"by the space of forty years:" and this too, "in the wilderness," where He had most signally shown Himself their Protector. "Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan: images which ye made to worship them. The cause of sacrifices! "And I will carry you away beyond Babylon." (v. 43.) Even the captivity, an impeachment of their wickedness! "But a Tabernacle," say you, "there was (the Tabernacle) 'of Witness.'" (v. 44.) (Yes,) this is why it was: that they should have God for Witness: this was all. "According to the fashion," it says, "that was shown thee on the mount:" so[1] that on the mount was the Original. And this Tabernacle, moreover, "in the wilderness," was carried about, and not locally fixed. And he calls it, "Tabernacle of witness:" i.e. (for witness) of the miracles, of the statutes.[*] This is the reason why both it and those (the fathers) had no Temple. "As He had appointed, that spake unto Moses, that he should make it according to the fashion that he had seen." Again, it was none other than He (Christ) that gave the fashion itself. "Until the days of David" (v. 45): and there was no temple! And yet the Gentiles also had been driven out: for that is why he mentions this: "Whom God drave out," he says, "before the face of our fathers. Whom He drave out," he says: and even then, no Temple! And so many wonders, and no mention of a Temple! So that, although first there is a Tabernacle, yet nowhere a Temple. "Until the days of David," he says: even David, and no Temple! "And he sought to find favor before God" (v. 46): and built not:--so far was the Temple from being a great matter! "But Solomon built Him an house." (v. 47.) They thought Solomon was great: but that he was not better than his father, nay not even equal to him, is manifest. "Howbeit the Most High dwelleth not in temples made with hands; as saith the prophet, Heaven is My throne, and earth is My footstool." (v. 48, 49.) Nay, not even these are worthy of God, forasmuch as they are made, seeing they are creatures, the works of His hand. See how he leads them on by little and little (showing) that not even these are to be mentioned. And again the prophecy says openly, "What house will ye build Me?" etc. (v. 50.)
What is the reason that at this point he speaks in the tone of invective (kataForikps)? Great was his boldness of speech, when at the point to die: for in fact I think he knew that this was the case. "Ye stiffnecked," he says, "and uncircumcised in heart and ears." This also is from the prophets: nothing is of himself. "Ye do always resist the Holy Ghost: as your fathers did, so do ye." (v. 51.) When it was not His will that sacrifices should be, ye sacrifice: when it is His will, then again ye do not sacrifice: when He would not give you commandments, ye drew them to you: when ye got them, ye neglected them. Again, when the Temple stood, ye worshipped idols: when it is His will to be worshipped without a Temple, ye do the opposite. Observe, he says not, "Ye resist God," but, "the Spirit:" so far was he from knowing any difference between Them. And, what is greater: "As your fathers did," he says, "so do ye." Thus also did Christ (reproach them), forasmuch as they were always boasting much of their fathers. "Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One:" he still says, "the Just One," wishing to check them: "of Whom ye have been now the betrayers and murderers"--two charges he lays against them[2]--"who have received the Law by the disposition of Angels, and have not kept it." (v. 52.) How, "By the disposition of Angels?" Some say (The Law), disposed by Angels; or, put into his hand by the Angel Who appeared to him in the bush; for was He man? No wonder that He[3] who wrought those works, should also have wrought these. "Ye slew them who preached of Him." much more Himself. He shows them disobedient both to God, and to Angels, and the Prophets, and the Spirit, and to all: as also Scripture saith elsewhere: "Lord, they have slain Thy Prophets, and thrown down Thine altars." (1 Kings 19:10.) They, then, stand up for the Law, and say, "He blasphemeth against Moses:" he shows, therefore, that it is the), who blaspheme, and that (their blasphemy is not only against Moses, but) against God; shows that "they" from the very beginning have been doing this: that "they" have themselves destroyed their "customs," that there is no need of these: that while accusing him, and saying that he opposed Moses, they themselves were opposing the Spirit: and not merely opposing, but with murder added to it: and that they had their enmity all along from the very beginning. Seest thou, that he shows them to be acting in opposition both to Moses and to all others, and not keeping the Law? And vet Moses had said, "A Prophet shall the Lord raise up unto you: and the rest also told of this (Christ) that He would come: and the prophet again said, "What house will ye build Me?" and again, "Did ye offer to Me slain beasts and sacrifices" those "forty years?" (Deut. 18:18.)
Such is the boldness of speech of a man bearing the Cross. Let us then also imitate this: though it be not a time of war, yet it is always the time for boldness of speech. For, "I spake," says one, "in Thy testimonies before kings, and was not ashamed." (Ps. 119:46.) if we chance to be among heathens, let us thus stop their mouths. without wrath, without harshness. (Comp. Horn. in 1 Cor. 4:§ 6; 33:ness§ 4, 5; Col. 11:s. (Comp. Horn. in§ 2.) For if we do it with wrath, it no longer seems to be the boldness (of one who is confident of his cause,) but passion: but if with gentleness, this is boldness indeed. For[1] in one and the same thing success and failure cannot possibly go together. The boldness is a success: the anger is a failure. Therefore, if we are to have boldness, we must be clean from wrath that none may impute our words to that. No matter how just your words may be, when you speak with anger, you ruin all: no matter how boldly you speak, how fairly reprove, or what not. See this man, how free from passion as he discourses to them! For he did not abuse them: he did but remind them of the words of the Prophets. For, to show you that it was not anger, at the very moment he was suffering evil at their hands, he prayed, saying, "Lay not to their charge this sin." So far was he from speaking these words in anger; no, he spake in grief and sorrow for their sakes. As indeed this is why it speaks of his appearance, that "they saw his face as it had been the face of an angel," on purpose that they might believe. Let us then be clean from wrath. The Holy Spirit dwelleth not where wrath is: cursed is the wrathful. It cannot be that aught wholesome should approach, where wrath goes forth. For as in a storm at sea, great is the tumult, loud the clamor, and then would be no time for lessons of wisdom (FilosoFein): So neither in wrath. If the soul is to be in a condition either to say, or to be disciplined to, aught of philosophy, it must first be in the haven. Seest thou not how, when we wish to converse on matters of serious import, we look out for places free from noise, where all is stillness, all calm, that we may not be put out and discomposed? But if noise from without discomposes, much more disturbance from within. Whether one pray, to no purpose does he pray "with wrath and disputings :" (1 Tim. 2:8) whether he speak, he will only make himself ridiculous: whether he hold his peace, so again it will be even then: whether he eat, he is hurt even then: whether he drink, or whether he drink not; whether he sit, or stand, or walk; whether he sleep: for even in their dreams such fancies haunt them. For what is there in such men that is not disagreeable? Eyes unsightly, mouth distorted, limbs agitated and swollen, tongue foul and sparing no man, mind distraught, gestures uncomely: much to disgust. Mark the eyes of demoniacs, and those of drunkards and madmen; in what do they differ from each other? Is not the whole madness? For what though it be but for the moment? The madman too is possessed for the moment: but what is worse than this? And they are not ashamed at that excuse; "I knew not (saith one) what I said." And how came it that thou didst not know this, thou the rational man, thou that hast the gift of reason, on purpose that thou mayest not act the part of the creatures without reason, just like a wild horse, hurried away by rage and passion? In truth, the very excuse is criminal. For thou oughtest to have known what thou saidst. "It was the passion," say you, "that spoke the words, not I." How should it be that? For passion has no power, except it get it from you. You might as well say, "It was my hand that inflicted the wounds, not I." What occasion, think you, most needs wrath? would you not say, war and battle? But even then, if anything is done with wrath, the whole is spoiled and undone. For of all men, those who fight had best not be enraged: of all men, those had best not be enraged, who want to hurt (tonsnbrizonGas. And how is it possible to fight then? you will ask. With reason, with self-command (tous ubrizontas): since fighting is, to stand in opposition. Seest thou not that even these (common) wars are regulated by, definite law, and order, and times? For wrath is nothing but an irrational impulse: and an irrational creature cannot possibly perform aught rational. For instance, the man here spoke such words, and did it without passion. And EIias said," How long will ye halt on both your knees?" (1 Kings 18:21) and spake it not in passion. And Phinees slew, and did it without passion. For passion suffers not a man to see, but, just as in a night-battle, it leads him, with eyes blindfolded and ears stopped up, where it will. Then let us rid ourselves of this demon, at its first beginning let us quell it, let us put the sign of the Cross on our breast, as it were a curb. Wrath is a shameless dog: but let it learn to hear the law. If there be in a sheep-fold a dog so savage as not to obey the command of the shepherd, nor to know his voice all is lost and ruined. He is kept along with the sheep: but if he makes a meal on the sheep, he is useless, and is put to death. If he has learnt to obey thee, feed thy dog: he is useful when it is against the wolves, against robbers, and against the captain of the robbers that he barks, not against the sheep, not against friends. If he does not obey he ruins all: if he learns not to mind thee, he destroys all. The mildness in thee let not wrath consume, but let it guard it, and feed it up. And it will guard it, that it may feed in much security, if it destroy wicked and evil thoughts, if it chase away the devil from every side. So is gentleness preserved, when evil works are nowhere admitted: so we become worthy of respect, when we learn not to be shameless. For nothing renders a man so shameless, as an evil conscience. Why are harlots without shame? Why are virgins shamefaced? Is it not from their sin that the former, from their chastity that the latter, are such? For nothing makes a person so shameless, as sin. "And yet on the contrary," say you, "it puts to shame." Yes; him who condemns himself but him that is past blushing, it renders even more reckless: for desperation makes daring. For "the wicked," saith the Scripture, "when he is come into the depths of evils, despiseth." (Prov. 18:3.) But he that is shameless, will also be reckless, and he that is reckless, will be daring. See in what way gentleness is destroyed, when evil thoughts gnaw at it. This is why there is such a dog, barking mightily: we have also sling and stone (ye know what I mean): we have also spear and enclosure and cattle-fold: let us guard our thoughts unhurt. If the dog be gentle (sainh) with the sheep, but savage against those without, and keep vigilant watch, this is the excellence of a dog: and, be he ever so famished, not to devour the sheep; be he ever so full, not to spare the wolves. Such too is anger meant to be: however provoked, not to forsake gentleness; however at quiet, to be on the alert against evil thoughts: to acknowledge the friend, and not for any beating forsake him, and for all his caressing, to fly at the intruder. The devil uses caressing full oft: let[1] the dog know at sight that he is an intruder. So also let us caress (sainwmen) Virtue, though she put us to pain, and show our aversion to Vice, though she give us pleasure. Let us not be worse than the dogs, which, even when whipped and throttled, do not desert their master: but if[2] the stranger also feed them, even so they do hurt. There are times when anger is useful; but this is when it barks against strangers. What means it, "Whosoever is angry with his brother without a cause?" (Matt. 5:22.) It means, Stand not up in thine own quarrel, neither avenge thyself: if thou see another suffering deadly wrong, stretch out thy hand to help him. This is no longer passion, when thou art clear of all feeling for thyself alone. David had gotten Saul into his power, and was not moved by passion, did not thrust the spear into him, the enemy he had in his power; but took his revenge upon the Devil. (1 Sam. 26:7.) Moses, when he saw a stranger doing an injury, even slew him (Exod. 2:22): but when one of his own people, he did not so: them that were brethren he would have reconciled; the others not so. That "most meek" (Num. 12:3) Moses, as Scripture witnesseth of him, see how he was roused! But not so, we: on the contrary, where we ought to show meekness, no wild beast so fierce as we: but where we ought to be roused, none so dull and sluggish. (Hom. 6:de laud. Pauli, ad fin.) On no occasion do we use our faculties to the purpose they were meant for: and therefore it is that our life is spent to no purpose. For even in the case of implements; if one use them, one instead of other, all is spoilt: if one take his sword, and then, where he should use it and cut with it, uses only his hand, he does no good: again, where he should use his hand, by taking the sword in hand he spoils all. In like manner also the physician, if where he ought to cut, he cuts not, and where he ought not, he does cut, mars all. Wherefore, I beseech you, let us use the thing (tp praUmati) at its proper time. The proper time for anger is never, where we move in our own quarrel: but if it is our duty to correct others, then is the time to use it, that we may by force deliver others. (Hom. in Matt. 16:§ 7.) So shall we both be like unto God, always keeping a spirit free from wrath, and shall attain unto the good things that are to come, through the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father and the Holy Ghost together, be glory, dominion, and honor, now and evermore, world without end. Amen.
Homily XVIII. Acts 7:54
St. John Chrysostom
When they heard these things, they were cut to "the heart, and they gnashed on him with their teeth.
See,[1] once more, the wrong-doers in trouble. Just as the Jews are perplexed, saying," What are we to do with these men?" so these also are "cut to the heart." (ch. 4:16.) And yet it was he that had good right to be incensed, who, having done no wrong, was treated like a criminal, and was spitefully calumniated. But the calumniators had the worst of it in the end. So true is that saying, which I am ever repeating, "Ill to do, is ill to fare." And yet he (in his charges against them) resorted to no calumny, but proved (what he said). So sure are we, when we are shamefully borne down in a matter wherein we have a clear conscience, to be none the worse for it.--"If[2] they desired," say you, "to kill him, how was it that they did not take occasion, out of what he said, that they might kill him?" They would fain have a fair-seeming plea to put upon their outrage. "Well then, was not the insulting them a fair plea?" It was not his doing, if they were insulted: it was the Prophet's accusation of them. And besides, they did not wish it to look as if they killed him because of what he had said against them --just as they acted in the case of Christ; no, but for impiety: now[3] this word of his was the expression of piety. Wherefore, as they attempted, besides killing him, to hurt his reputation also, "they were cut to the heart." For they were afraid lest he should on the contrary become an object of even greater reverence. Therefore, just what they did in Christ's case, the same they do here also. For as He said, "Ye shall see the Son of Man sitting on the right hand of God" (Matt. 26:64), and they, calling it blasphemy, "ran upon Him;" just so was it here. There, they "rent their garments;" here, they "stopped their ears. But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold I see the heavens opened, and the Son of Man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him." (v. 55-58.) And yet, if he lied, they ought to have thought him beside himself, and to have let him go.--But he wished to bring them over, "and said, Behold," etc., for, since he had spoken of Christ's death, and had said nothing of His resurrection, he would fain add this doctrine also. "Standing at the right hand of God." And in this manner He appeared to him:[4] that, were it but so, the Jews might receive Him: for since the (idea of His) sitting (at the right hand of God) was offensive to them, for the present he brings forward only what relates to His Resurrection. This is the reason also why his face was glorified. For God, being merciful, desired to make their machinations the means of recalling them unto Himself. And see, how many signs are wrought! "And cast him out of the city, and stoned him." Here again, "without the city," and even in death, Confession and Preaching. (Heb. 13:21.) "And the witnesses laid down their clothes at a young man's feet, whose name was Saul. And they stoned Stephen, calling[1] upon God, and saying, Lord Jesus, receive my spirit." (v. 59.) This is meant to show them that he is not perishing, and to teach them. "And he knelt down, and cried with a loud voice, Lord, lay not this sin to their charge." (v. 60.) To clear himself, and show that neither were his former words prompted by passion, he says, "Lord" "lay not this sin to their charge": wishing also even in this way to win them over. For to show that he forgave their wrath and rage in murdering him, and that his own soul was free from all passion, was the way to make his saying to be favorably received.
"And Saul was consenting unto his death." Hereupon arises a persecution, and it becomes a great one. "And at that time there was a great persecution against the Church which was at Jerusalem. And they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles." (ch. 8:1.) Mark how once more God permits temptations to arise; mark, and well observe, how the events are ordered by Divine Providence. They were admired because of the signs: being scourged, they were none the worse for it: (some) were ordained in the matter of the widows[2]: the word increased: once more, God permits a great hindrance to arise. And a persecution of no ordinary kind ["and they were all scattered," etc.]; for they feared their enemies, now become more daring: and at the same time it is shown that they were but men, these that were afraid, that fled. For, that thou mayest not say after these things that a by grace alone they effected (what they did), they were also persecuted, and themselves became more timorous, while their adversaries were more daring. "And were all scattered abroad," it says, "except the Apostles." But this was divinely ordered, so that they should no longer all sit there in Jerusalem. "And devout men," it says, "carried Stephen to his burial, and made great lamentation over him." (v. 2.) If they were "devout," why did they "make great lamentation over him?" They were not yet perfect. The man was gracious and amiable: this also shows that they were men--not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead?[*] Fit eulogy to be spoken over his grave has the Evangelist recorded, in this one speech, "Lay not this sin to their charge."--"And made," he says, "great lamentation over him."--But let us look over again what has been said.
He[4] mentions the cause of his (angelic) appearance (Recapitulation, vii 54; 8:2.); "But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God." And when he said, "I see the heavens opened, they stopped their ears, and ran upon him with one accord." (v. 56, 57.) And vet in what respect are these things deserving of accusation? "Upon him," the man who has wrought such miracles, the man who has prevailed over all in speech, the man who can hold such discourse! As if they had got the very thing they wanted, they straightway give full scope to their rage. "And the witnesses," he says, "laid down their clothes at the feet of a young man, whose name was Saul. (v. 58.) Observe how particularly he relates what concerns Paul, to show thee that the Power which wrought in him was of God. But after all these things, not only did he not believe, but also aimed at Him with a thousand hands: for this is why it says, "And Saul was consenting unto his death."--And this blessed man does not simply pray, but does it with earnestness: "having kneeled down." Mark his divine death! So long[1] only the Lord permitted the soul to remain in him. "And having said this, he fell asleep." (v. 60.)--"And they were all scattered abroad throughout the region of Judea and Samaria. (ch. 8:1.) And now without scruple they had intercourse with Samaria, whereas it had been said to them, "Go not into the way of the Gentiles" "and into any city of the Samaritans enter ye not." (Matt. 10:5.) "Except the Apostles," it says: they, in this way also, wishing to win the Jews,--but not to leave the city,--and to be the means of inspiring others with boldness.

EXPLANATION OF THE GOSPEL OF THE DIVINE LITURGY
EXPLANATION BY SAINT KYRELLOS ELKEBEER THE 24TH PATRIARCH OF ALEXANDRIA
DIVINE LITURGY
LUKE 11:53—12:12
SERMON LXXXVI.
11:52 ... 12:1-3. Woe unto you, lawyers: for you have taken away the key of knowledge: you entered not in, and those that are entering in you hindered. And as He came out from thence, the scribes and Pharisees began to urge Him vehemently, and to put Him to silences about many things, lying in wait to catch something out of his mouth. Meanwhile many myriads of the people having assembled, so that they trod one upon another, He began to say unto His disciples first of all, Beware in yourselves of the leaven of the Pharisees, which is hypocrisy. For there is nothing covered, that shall not be revealed: neither hid, that shall not be known. All things whatsoever you have spoken in darkness, shall be heard in the light: and that which you have spoken in the ear in chambers, shall be proclaimed upon the housetops.
THOSE who search the sacred Scriptures, and know the Lord's will, if they are virtuous men, and anxious for the people's good, and skilled in leading them aright unto every thing that is admirable, shall be rewarded with every blessing, if they discharge their duties with earnestness. And of this the Saviour assures us where He says, "Who then is a faithful and wise servant, whom his Lord has set over his household, to give them meat in its season? Blessed is that servant, whom his Lord shall come and find so doing: verily, I say unto you, that he will set him over all that he has." But if he be indolent, and neglectful, and a cause of offence to those entrusted to his charge, so as for them to fall from the right way, most miserable is he, and in danger of hopeless punishment. For again Christ Himself has said; "Whosoever therefore shall offend one of these little ones, which believe in Me, it were better for him that the millstone of an ass were hung about his neck, and that he were drowned in the depths of the sea." 394
Of faults thus grievous, Christ proved them guilty who professed to be skilled in the law; the scribes, I mean, and lawyers: and for this reason he said unto them; "Also to you lawyers woe! who have taken away the key of knowledge." By the key of knowledge we consider that the law itself is meant, and justification in Christ, by faith I mean in Him. For though the law was in shadow and type, yet those types shape out to us the truth, and those shadows depict to us in manifold ways the mystery of Christ. A lamb was sacrificed according to the law of Moses; they ate its flesh, they anointed the lintels with its blood, and overcame the destroyer. But the blood of a mere sheep could not turn away death. It was Christ then Who was typified under the form of a lamb, Who endures to be the victim for the life of the world, and saves by His blood those who are partakers of Him. And one might mention many other instances as well, by means of which we can discern the mystery of Christ, sketched out in the shadows of the law. And He Himself once when speaking to the Jews said, "There is one that accuses you, even Moses, in whom you trusted. For if you had believed Moses, you would have also believed Me; for he wrote of Me." And again; Search the Scriptures: for in them you think that you have eternal life; and it is they that testify of Me. And you are not willing to come unto Me, that you may have life." For every word of divinely inspired Scripture looks unto Him, and refers to Him. And whether it be Moses who speaks, he, as has been shown, was typifying Christ: or be it the holy prophets that you name, they also proclaimed to us in manifold ways the mystery of Christ, preaching beforehand the salvation that is by Him.
It was the duty therefore of those who were called lawyers, because they studied the law of Moses, and were well acquainted with the words of the holy prophets, to open, so to speak, to the Jewish multitudes the doors of knowledge. For the law directs men unto Christ, and the pious announcements of the holy prophets lead, as I said, to the acknowledgment of Him. But this the so-called lawyers did not do, but on the contrary they took away the key of knowledge, by which you are to understand the guidance of the law, or really faith in Christ. For by faith is the knowledge of the truth, as the 395 prophet Isaiah somewhere says; " If you will not believe, neither shall you understand." This same way of salvation by faith in Christ He before declared unto us by the holy prophets, saying; "Yet a little, a little while, and he that comes shall come, and shall not tarry. And whosoever shall draw back, in him My soul shall have no pleasure." And what is meant by a person's drawing back is his giving way to slothfulness. When therefore He says, that no one of those who have been called must draw back, it means, that if he grow slothful in his progress towards the grace which is by faith, My soul shall have no pleasure in him.
But that the fathers were proved by faith, the examination of their deeds demonstrates. Take, for instance, the patriarch Abraham, who was called the friend of God: what is written of him? "Abraham believed God, and it was counted unto him for righteousness: and he was called the friend of God." And it is written again; "By faith Noah, when it was revealed to him of things not seen as yet, prepared the ark for the saving of his house, in which few, that is, eight persons, were saved by water." And the blessed Paul has laid down for us a definition, so to speak, or rather a general law, thus saying; "Without faith it is impossible for any one whatsoever to please God." "For by it, he said, the elders, that is, those in old time, obtained a good report."
But these so-called lawyers had taken away the key of knowledge; for they would not let men believe in Christ the Saviour of all. He wrought miracles in manifold ways; raising the dead from their graves; restoring beyond all hope their sight to the blind; making the lame whole in their feet; cleansing lepers; and rebuking unclean spirits. But they, though it was their duty to regard Him with admiration because of these things, despised His divine signs: and making the people entrusted to their charge to stumble, they said; "This man casts not out devils but in Beelzebub the prince of the devils." Here then you see them taking away the key of knowledge. He taught in their synagogues; He revealed to His hearers that good and acceptable and perfect will of God the Father; but they cannot leave even these His instructions without blame: for they called out to the multitudes, "He has a devil, and is utterly mad. Why hear you 396 Him?" In truth therefore they took away the key of knowledge: they went not in themselves, and the others they hindered.
And thus being indignant at this reproof, ''they began," it says, "to urge Him vehemently;" by which is meant, to attack Him with cunning, and oppose Him, and show their hatred of Him. And they ventured also, it says, even "to put Him to silence about many things." And what again is the meaning of their putting Him to silence? It is that they required Him at once, and so to speak, without consideration to make answer to their wicked questions; expecting forsooth that he would fall, and say something or other open to objection. But they knew not that He was God; or rather, they were despisers, and proud and contemptuous. And therefore it was that Christ told His friends, that is, His disciples, to "beware of the leaven of the Pharisees and scribes," meaning by leaven their false pretence. For hypocrisy is a thing hateful to God, and abominated by man, bringing no reward, and utterly useless for the salvation of the soul, or rather the cause of its perdition. For though sometimes it may escape detection for a little, yet before long it is sure to be laid bare, and bring upon them disgrace; like ill-featured women, when they are stripped of that external embellishment which they had produced by artificial means.
Hypocrisy therefore is a thing foreign to the character of the saints: for that it is impossible for those things that are done and said by us to escape the eye of the Deity, He showed by saying; "For there is nothing covered that shall not be revealed: neither hid that shall not be known." For all our words and deeds shall be revealed at the day of judgment. Hypocrisy therefore is superfluous trouble; and our duty is to prove ourselves true worshippers, serving God with free and open countenance, not submitting our judgment to those who take away the key of knowledge, but seeing even in the law the mystery of Christ, and seizing upon the words of the holy prophets to confirm our knowledge of Him. For this His disciple also taught us thus saying; "We have for confirmation the word of prophecy, into which you do well to look, as upon a torch shining in a dark place, until the day dawn, and the star of light arise in your hearts." 397 On us then who are in Christ the day has shone, and the star of the rational dawn has arisen, possessing as we do a correct and blameless knowledge of Him: for He has Himself put into our mind and heart divine knowledge, being the Saviour and Lord of all; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. 398
SERMON LXXXVII.
THIS HOMILY IS FIT TO BE READ IN A TIME OF STRUGGLE AND PERSECUTION FOR FAITH IN GOD.
12:4-7. And I say unto you, My friends, Fear not them that kill the body, and afterwards have nothing more to do. But I will show you Whom you shall fear: fear Him Who after He has killed has power to cast into hell: yea, I say unto you, fear Him. Are not five sparrows sold for two halfpence; and not one of them is forgotten before God. But even the hairs of your head are all numbered. Fear not: you are of more value than many sparrows.
PATIENCE, and an enduring and courageous mind, form the impenetrable armour of the saints: for they render them approved and resplendent with the praises of piety. For one also of the holy apostles thus spake, at one time; "In patience possess you your souls:" at another; "You have need of patience, that by doing the will of God, you may receive the promise." By such manly virtues we become famous, and praiseworthy, and renowned among men everywhere, and worthy of honours and the blessings that are prepared for the saints: even those which "eye has not seen, nor ear heard," as wise Paul says. And how must not those things be worth the gaining and admirable, which surpass our understanding and reason? And therefore, as I said, He prepares those who love Him for spiritual fortitude, thus speaking; "I say unto you, My friends."
His present discourse therefore does not, as it seems, belong to every one absolutely: but, on the contrary, to those only who evidently love Him with all their heart, and can fitly say; "Who shall separate me from the love of Christ? shall 399 tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" For those who have as yet no sure and certain and well-founded love of Him, as long as they live in tranquil times, may indeed possibly preserve their faith in Him: but if distress or persecution harass them a little, they turn away and forsake Him, losing, together with their faith, that which stirred them up to love Him. For just as young plants, which have lately sprung up, cannot endure the violence of too tempestuous a wind, because they have not as yet struck their roots deep; while those which are firmly fixed, and well rooted, remain secure in the ground, even though a gale of fierce winds shake them: so those whose mind is not yet firmly and securely fixed upon Him are very easily drawn aside, and readily desert; while those who have stored up and possais in mind and heart a secure and unwavering love of Him, are unalterable in mind, and unwavering in heart, being superior to all indolence, and looking with contempt upon the most intolerable dangers, and making a mock at terrors, so as even to ridicule the violence of death. The commandment therefore so to act belongs to those who love Him.
But who are those who love Him? They are, so to speak, such as are like-minded with Him, and anxious to follow in His footsteps. And to this His disciple encourages us by saying; "Forasmuch then as Christ has suffered for us in the flesh, do you for His sake arm yourselves with the same mind." He laid down His life for us, and was "among the dead as one free." For death did not attack Him, as it attacks us, because of sin: for He was and is far removed from all sin, and incapable of iniquity: but of His own will He endured it for our sakes, because of His boundless love toward us. For listen to Him as He plainly says; "Greater love has no man than this, that a man lay down his life for his friends." And how then is it not a most base thing not to return to Christ, as a most necessary debt, that which we have received of Him? 400 And, to put it in another light; as being His friends, we ought not to fear death, but rather imitate the faith of the holy fathers. The patriarch Abraham, when tempted, offered his only-begotten son Isaac, "accounting that God was able to raise him up even from the dead." What terror of death, therefore, can assail us, now that "Life has abolished death?" for Christ is "the Resurrection and the Life."
And this too we must bear in mind, that the crowns are to be won by labour. It is strong exertion united with skill that perfects those mighty athletes in the games. It is courage and a brave mind that are most serviceable to those who are skilled in battles: while the man who throws away his shield is ridiculed even by the foe: and if the runaway live, he leads a life of disgrace. But he who was steadfast in the battle, and stood stoutly and courageously with all his might against the enemy, is honoured if he win the victory; and if he fall, is looked upon with admiration. And so ought we to reckon for ourselves; for to endure patiently, and maintain the conflict with courage, brings with it great reward, and is highly desirable, and wins for us the blessings bestowed by God: while to refuse to suffer death in the flesh for the love of Christ, brings upon us lasting, or rather never-ending punishment. For the wrath of man reaches at most to the body, and the death of the flesh is the utmost that they can contrive against us: but when God punishes, the loss reaches not to the flesh alone;----how could it?----but the wretched soul also is cast alone; with it into torments. Let our lot therefore rather be the honoured death; for it makes us mount up to the commencement of an eternal life, to which of necessity are attached those blessings also which come from the divine bounty: and let us flee from and despise a life of shame; a life accursed, and of short duration, and which leads down to bitter and everlasting torment.
And to bestow yet another means of succour upon our minds, He forcibly added; "that five sparrows are scarcely perhaps worth two halfpence, and yet not one of them is forgotten before God." And further, He said; "that also the 401 separate hairs of your head are all numbered." Consider, therefore, how great care He takes of those that love Him. For if the Preserver of the universe extends His aid to things thus worthless, and descends, so to speak, to the smallest animals, how can He forget those who love Him, especially when He takes so great care of them, and deigns so to visit them, as to know exactly each particular of their state, and even how many are the hairs of their head?
Where, then, is the vain and senseless babbling of heathen boasting? "Where is the wise? Where is the scribe? Where is the disputer of this world? has not God made foolish the wisdom of the world? For some of them entirely deny the providence of God: while others make it reach down as far only as the moon, and set bounds to it, as though they had had this authority committed to them. Unto such we would say: Is the providence of God too weak to reach down to that which is below, and even as far as unto us, or is the Creator of all too weary to see what we do? If then they say that it is too weak, this is mere stupidity, and nothing else. But if they represent the divine nature as subject to indolence, they make it thereby liable also to envy. And this again is blasphemy, and a crime than which none is greater. But they answer, it is giving trouble to the divine and supreme will to impose upon it the care of all these earthly matters. They know not how great is that nature which the mind cannot understand nor speech describe, and which rules over all. For to it all things are small: and so the blessed prophet Isaiah teaches us where he says; "If it is true that all the nations are as a drop from a cask, and are reckoned as the turn of a balance, and shall be counted as spittle, to what have you likened the Lord?" For what is one drop from a cask? and what is the turn of a balance? and what too is spittle?----that is, a single expectoration? If therefore this be the position of all things towards God, how can it be a great matter to Him, or one that occasions Him trouble, to have the care of all things? The noxious sentiments therefore of the heathen are bereft of reason.
Let us therefore not doubt but that with rich hand He will bestow His grace upon those who love Him. For either He 402 will not permit us to fall into temptation: or if, by His wise purpose, He permit us to be taken in the snare, in order that we may gain glory by suffering. He will most assuredly grant us the power to bear it. And of this the blessed Paul is our witness, who says; "God is powerful, Who will not suffer you to be tempted above that you are able, but will with the temptation also make a way of egress, that you may be able to bear it." For He Who is the Saviour and Lord of us all, is the Lord of powers: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. 403
SERMON LXXXVIII.
THIS HOMILY ALSO IS FIT TO BE READ IN A TIME OF STRUGGLE AND PERSECUTION FOR FAITH IN GOD.
12:8-10. And I say unto you, that whosoever shall confess Me before men, him shall the Son of man also confess before the angels of God. But he that shall deny Me before men, shall be denied before the angels of God. And whosoever shall speak a word against the son of man, it shall be forgiven him: but unto him that blasphemes against the Holy Spirit, it shall not be forgiven him.
HERE too, you who love to hear, replenish yourselves with the words of holiness: receive within you the knowledge of the sacred doctrines, that advancing prosperously in the faith, you may obtain the crown of love and steadfastness in Christ. For He bestows it, not upon those whose heart is faint and easily shaken, but rather on those who can with fitness say; "For to me to live is Christ, and to die is gain." For those who live holily, live unto Christ; and those, who for piety towards Him, endure dangers, gain the life incorruptible, being crowned by His decree before the judgment seat of God. And this He teaches us, saying; "Whosoever shall confess Me before men, him shall the Son of man also confess before the angels of God,"
It is then a thing above all others worthy of our attention to see who it is that confesses Christ, and in what way one may rightly and blamelessly confess Him. Most wise Paul, therefore writes to us, "Say not in yours heart, Who shall ascend unto heaven? that is to bring Christ down: or who shall descend into the deep? that is, to bring Christ up from the dead. But what says the Scripture? The Word is nigh you, in your mouth and in your heart; that is, the Word of faith which we preach: because if you shall say with your mouth that Jesus is the Lord, and shall believe in your heart that God raised Him from the dead, you shall live. For with the heart man believes unto righteousness, and with the mouth 404 confession is made unto salvation." In which words the mystery of Christ is most excellently explained. For first of all it is our duty to confess that the Son, Who sprang from God the Father, and Who is the Only-begotten of His substance, even God the Word, is Lord of all: not as one on whom lordship has been bestowed from without, and by imputation, but as being by nature and in truth Lord, as the Father also is. And next we must believe, that " God raised Him from the dead," that is, when having become man, He had suffered in the flesh for our sakes: for so He arose from the dead. The Son therefore is, as I said, Lord; yet must He not be reckoned with those other lords, to whom the name of lordship is given and imputed: for He alone, as I said, is Lord by nature, being God the Word, Who transcends every created thing. And this the wise Paul teaches us saying; "That though there be in heaven or in earth certain Gods many, and Lordships many: yet to us there is one God the Father, from Whom is everything and we from Him: and one Lord Jesus Christ, by Whom is everything and we by Him." But even though there be but one God, Whose name is the Father; and one Lord, Who is the Son; yet neither is the Father put aside from being Lord, by reason of His being God by nature: nor docs the Son cease from being God, because He is Lord by nature. For perfect freedom is the attribute of the divine and supreme substance only, and to be entirely separate from the yoke of servitude: or rather, to have the creation put in subjection under Its feet. And therefore, though the Only-begotten Word of God became like unto us, and, as for as regarded the measure of the human nature, was placed under the yoke of slavery:----for He purposely paid the Jewish tax-gatherers the two drachms according to the law of Moses; ----yet He did not conceal the splendour of the glory that dwelt in Him. For He asked the blessed Peter; "The kings of the earth, of whom do they receive tribute and poll-tax; of their own children, or of strangers? And when he had said, Of strangers: Then, said He, are the children free." The Son therefore is in His own nature Lord as being free: as the wise Paul has again taught us, thus writing: "But we all, with open face, beholding as in a glass the glory of the Lord, are changed into the same likeness, from glory to glory, as by 405 the Lord, the Spirit." "Now the Spirit is the Lord: but where the Spirit of the Lord is, there is liberty." Observe therefore how he affirms that the Spirit is Lord: not as possessed of sonship; for He is the Spirit, and not the Son; but as being co-essential with the Son, Who is Lord and free, and proved by this natural equality with Him to possess that freedom which befits God.
Whosoever therefore confesses Christ before men, as God and Lord, shall be acknowledged by Him before the angels of God. But where and how? Evidently at that time, when He shall descend from heaven in the glory of His Father with the holy angels at the end of this world: then shall He crown His true confessor, who possessed an unwavering and genuine faith, and so made profession. There also shall the company of the holy martyrs shine, who endured the conflict even unto life and blood, and honoured Christ by their patient endurance: for they denied not the Saviour, nor was His glory unknown to them, but they kept their fealty to Him. Such shall be praised by the holy angels; and shall themselves glorify Christ the Saviour of all, for bestowing upon the saints those honours which especially are their due. And so the Psalmist also declares, "And the heavens shall declare His righteousness; because God is judge." And such then shall be the lot of those who confess Him.
But the rest, those who denied and despised him, shall be denied: when the Judge shall say to them that, as it were, which was spoken by the holy prophets to certain of old; "As you have done, it shall be done unto you; and your requital shall be requited upon yours own head;" and shall deny them in these words: "Depart from Me, you workers of iniquity, I know you not." And who then are they that shall be denied? First of all, those who when persecution was pressing upon them, and tribulation had overtaken them, deserted the faith. The hope of such shall depart utterly from its very root: for such no human words can suffice; for wrath and judgment and the unappeasable fire shall receive them.
And in like manner both the followers and teachers of heresy deny him. For they venture to say that the Only-begotten Word of God is not by nature and in truth God; and they 406 traduce His ineffable generation, by saying that He is not of the substance of the Father: yes rather, they count among things created Him Who is the Creator of all, and wickedly class with those who are under the yoke Him Who is Lord of all; although Paul affirms, that we must say that "Jesus is Lord."
The disciples also of the vain babbling of Nestorius deny Him by acknowledging two sons, one false, and one true; the true one, the Word of God the Father: the false one, to whom the honour and name of a son belongs by imputation only, who in their phrase is the son only, and sprung from the seed of the blessed David, according to the flesh. Most heavy is the judgment of these also; for they have denied "the Lord Who bought them." They have not understood the mystery of His dispensation in the flesh: for "there is one Lord, one faith," as it is written. For we do not believe in a man and a God, but in one Lord, the Word Who is from God the Father, Who became man, and took upon Him our flesh. And thus then these also are numbered among those Who deny Him.
And that blasphemy is a most wicked crime for men to commit, He has further taught us by saying, "that whosoever shall speak a word against the son of man", it shall be forgiven him: but unto him that blasphemes against the Holy Spirit, it shall not be forgiven." And in what way is this too to be understood? Now if the Saviour means this, that if any scornful word be used by any one of us towards some more man, he will obtain forgiveness if he repent, the matter is free from all difficulty. For as God is by nature good, He will free from blame all those who repent. But if the declaration 407 has reference to Christ himself, the Saviour of all, how can he he innocent, or secure from condemnation, who has spoken against Him? What then we say is this; that whenever any one, who has not yet learnt the meaning of His mystery, nor understood that being by nature God, He humbled Himself to our estate, and became man, speaks anything against Him, blasphemous to a certain extent, but yet not so wicked as to pass forgiveness, such things God will pardon in those who have sinned from ignorance. And to explain my meaning by an example; Christ somewhere said, "I am the living bread which came down from heaven, and gives life to the world." Because therefore some did not know His glory, but thought that he was a mere man, they said, "Is not this the carpenter's son, Whose father and mother we know? How does He now say that I came down from heaven?" And again, He was once standing teaching in a synagogue, and was wondered at by them all. But some, it tells us, said, "How knows this man learning, having never been taught?" For of course they knew not that "in Him are all the treasures of wisdom, and the hidden things of knowledge." Such things might well be forgiven, as being spoken inconsiderately from ignorance.
But for those who have blasphemed the Godhead itself, condemnation is inevitable, and the punishment eternal both in this world and in that which is to come.
For by the Spirit He here means not only the Holy Spirit, but also the whole nature of the Godhead, as understood (to consist) in the Father, and the Son, and the Holy Spirit. And the Saviour Himself also somewhere said, "God is a Spirit." Blasphemy therefore against the Spirit, is against the whole supreme substance: for as I said, the nature of the Deity, as offered to our understanding in the holy and adorable Trinity, is one.
Let us therefore, as the writer of the book of Proverbs says, "put a door and a bar to the tongue," and draw near to the God over all, thus saying, "Set a watch, O Lord, upon my mouth; and a door of safety about my lips; incline not my heart to wicked words;" for those are wicked words which are against God. And if thus we rightly fear Him, Christ 408 will bless us: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever. Amen.
1. a A folium in the Syriac has perished, of which Mai has recovered but one sentence, the Catenae seldom preserving the Exordia of these discourses. Of the next folium lost most has been preserved.

This text was transcribed by Roger Pearse, Ipswich, UK, 2008. All material on this page is in the public domain - copy freely.