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A NEW TRANSLATION
VOLUME 41
T.
A NEW TRANSLATION
EDITORIAL BOARD
ROY JOSEPH DEFERRARI
The Catholic tJnittcrsity of America
Editorial Director
RUDOLPH ARBKSMANN,, O.S.A. BFRNARD M. FKEBI,ES
Fordham University The Catholic University of America
STKPIIAN K.UTTNER ROBERT P. RITSSKIJ,., O.S.A.
The Catholic University of America ritttinova, Unittcrsity
MARTIN R. P. McGuiRE ANSKI.M STRITTM ATTKR,, O.S.B.
The Catholic University of America St. Ansel tti's Priory
JAMKS EDWARD "!"OEIN
Queen jr College
COMMENTARY ON SAINT JOHN
THE 'APOSTLE AND EVANGELIST
Homilies 48-88
Translated by
SISTER THOMAS AQUINAS GOGGIN, S. C. H.
New York
FATHERS OF THE CHURCH, INC.
I960
JOHN A. GOODWINE
Censor librorum
IMPRIMATUR:
% FRANCIS CARDINAL SPELLMAN
Archbishop of New "York
June 17, 1960
Copyright 1959 by
FATHERS OF THE CHURCH, INC,
475 Fifth Avenue, New York 17, N. Y.
All rights reserved
Lithography by Bishop Litho, Inc.
U. S. A.
CONTENTS
Homily Page
48 John 7.1-8 3
49 John 7.9-24 12
50 John 7.25-36 23
51 John 7.37-44 33
52 John 7.45-8.19 .... 43
53 John 8.20-30 55
54 John 8.31-47 64
55 John 8.48-59 76
56 John 9.1-5 85
57 John 9.6-16 . . . . . 96
58 John 9.17-35 106
59 John 9.35-10.13 .... 120
60 John 10.14-21 .... 133
61 John 10.22-42 .... 151
62 John 11.1-29 165
63 John 11.30-41 . . . 179
64 John 11.41-48 . . . . 190
65 John 11.49-12.8 .... 205
66 John 12.9-24 215
67 John 12.25-33 .... 226
Homily
68
John
12.34-41
69
John
12.42-50
70
John
13.1-12 .
71
John
13.12-19
72
John
13.20-35
73
John
13.36-14.7
74
John
14.8-15 .
75
John
14.15-30
76
John
14.31-15.10
77
John
15.11-16.4
78
John
16.5-15 .
79
John
16.16-33
80
John
17.1-5 .
81
John
17.6-13 .
82
John
17.14-26
83
John
18.1-36 .
84
John
18.37-19.15
85
John
19.16-20.9
86
John
20.10-23
87
John
20.24-21.14
88
John
21.15-25
234
242
250
259
268
281
291
300
315
324
338
352
366
377
386
35)9
417
427
446
458
470
INTRODUCTION
JHE EIGHTY-EIGHT HOMILIES comprising the Commen-
tary on the Gospel of St. John were preached by St.
John Chrysostom at Antioch in about 390. Homilies
48-88, which form the contents of this volume, continue the
exegesis of St. John's Gospel from Chapter 7 to the end,
with the exception of the episode of the adulteress (8.1-11).
Since this is the only omission, it would appear that St. John
Chrysostom was using one of the many Greek manuscripts
of the New Testament which omit this section.
In the homilies of the present volume the commentary
grows noticeably less detailed as the series progresses. This is
a departure from what is to be observed in the early mem-
bers of the group,, where an entire homily often is centered
around the elucidation of a single phrase or clause. In fact,
so leisurely and thorough is the discussion that Homilies 1-20
embrace only Chapter 1 of the Evangelist. In striking con-
trast to this very detailed study, the four concluding chapters
of the Gospel (18-21) have but six homilies (83-88) devoted
to them.
The reason for this unevenness cannot be determined
Viii SAINT JOHN CHRYSOSTOM
definitively, but several possible explanations suggest them-
selves, The homilies follow the sequence of St. John's Gospel
very closely and seem to have been delivered consecutively
as a series. Internal evidence points to this continuity,
especially the frequent references recalling to the congregation
the text discussed in the homily immediately preceding. And
occasionally the preacher promises to complete the explana-
tion of the day's text next time. Thus, it may have been the
limitation imposed by the necessity of completing the series
within a given period of time that constrained St. John
Chrysostom to develop the texts in a less detailed manner
towards the end of the Gospel,
It is more than likely, besides,, that he felt it essential to
treat more exhaustively those portions of the Gospel that
particularly concern the doctrine of the divinity of Christ, and
yet might be somewhat obscure to the average listener. Ex-
egesis of this type was especially timely since this fundamental
teaching was then so widely and persistently held in question.
Hence, of all the homilies St John Chrysostom devoted to the
study of Scripture, these are the most controversial in tone,
for he used them as a means to anticipate and refute the
arguments of the Arians and other heretics who denied the
divinity of Christ and tried to quote Scripture to their purpose.
Or, possibly he was influenced, consciously or uncon-
sciously, by the example of the Evangelists themselves, who
exhibited reportorial terseness in narrating the events of the
Passion and those which took place after the Resurrection.
In any case, though the length of the Gospel text dis-
cussed in the individual homily varies, an identical pattern
is consistently followed in the form of each one of the eighty-
eight. As a preface the preacher quotes the text with which he
intends to begin his commentary. Then comes a brief intro-
duction, rather formal in tone, containing a few apt reflec-
tions suggested by the text of the day.
INTRODUCTION IX
The commentary on the text follows, rambling in style,
often repetitious, and wandering easily onto little by-paths
opening out from the subject in hand. This part of the
homily is not cast in any set form, but can be engagingly
informal or relentlessly logical, as occasion demands. With
the dramatic instinct of the born orator, St. John Chrysostom
urges his audience to 'see 3 what is taking place as he graphic-
ally unfolds the Gospel story. He makes frequent use of the
device of the dialogue in which he himself and an imaginary
member of his audience parry question and answer with one
another or with one of the Gospel personalities, such as Peter,
or Pilate. Often he paraphrases the words of the Evangelist
in order to clarify the meaning of a passage.
Though this commentary bulks large in each homily, a
considerable part of each one is also devoted to the moral
exhortation which directly follows the commentary. The
teeming oriental city of Antioch furnished abundant matter
calculated to be of grave concern to the shepherd of souls.
Singling out a vice, or a virtue, or some excess or other, in
each homily he drives home salutary moral lessons in a can-
did, homely style. Tactfully he makes his admonition in-
offensive* by humbly including himself in the oft-recurring
exhortation: s Let us . . . '
All the capital sins are castigated in turn, in the form in
which they were most prevalent, Covetousness, in particular,
receives frequent mention, as he urges almsgiving, not only the
rich to the poor, but also the poor to the poor, giving of what
they have (59). He declares: 'Christ did not say, "I was
sick and you did not cure Me," but merely "you did not
visit Me." He did not say, "I was in prison and you did not
get Me out," but u you did not come to Me" 3 (60).
Conscious that he returned so often to this subject, he
comments: 'Now, perhaps someone will remark with good
reason, "Every day you preach about covetousness." Would
X SAINT JOHN CHRYSOSTOM
that It were possible to speak of it every night also/ he adds
drily (76).
Frequently, too, he suggests the thought of death, judg-
ment, and future rewards and punishments as an incentive to
the practice of virtue and the avoiding of vice (e.g., 77). He
protests against the excessively demonstrative grief displayed
by women on the occasion of the death of some close relative
(62). He condemns the unbecoming extravagance so preva-
lent in burial and funeral arrangements in his clay. "These
trappings/ he asserts, "are an expression, not of sympathy for
the departed, but of vainglory on the part of those left behind 1
(85).
From his pithy remarks on the contemporary scene much
information can be gleaned, valuable to the historian of life
and times; for example, regarding the theater and the races
(58), or conditions in prisons (60), or the extravagant adorn-
ment of women ( 69 ) .
Despite the fact that his words were addressed to his fourth-
century congregation., much of what he said is remarkably
timeless in character. For instance, 'Nothing is more potent/
he declares, 'than a good and prudent woman in molding a
man and .shaping his soul in whatever way she desires.' But,
*As a woman has great power for good, so she also has it for
evil' (61), In urging respect for priests, 'Great indeed is the
dignity of the priesthood,' he affirms.
Nearly every phase of human morality receives its share
of praise or blame; the good use of time (58), the evil of
adultery (63), bearing wrongs patiently (83), avoiding bad
companionship (57), imitating Christ's meekness and gentle-
ness (60) 3 to mention but a few samples.
Finally, the homily always concludes with a brief prayer
ending in a doxology. Though the latter is made up of stereo-
typed phrases, it is not always identical, but there are several
recurring formulae.
INTRODUCTION XI
Throughout the Homilies, St. John Chrysostom gives
evidence of striking familiarity with sacred Scripture, both
Old and New Testaments. He draws on them freely for apt
quotations and pertinent illustrations,, and his own deep
reverence and respect for the Word of God shine brightly
forth. He repeatedly recommends to his congregation careful
study of the Scriptures and thoughtful meditation on their
meaning. He notes with regret that in all too many cases
attendance at the theater is preferred to listening to sermons
in church. People who cannot identify Biblical characters, or
even tell the number of the Apostles, can discourse eloquently
of horses and charioteers and dancers, he declares (58).
The golden stream of the eloquence which earned St. John
Chrysostom his name and his title to fame was not, if we may
judge by the Homilies on St. John's Gospel, mere oratorical
display. There is none of the exaggerated attention to form,
at the expense of matter, characteristic of so much of the
oratory of his day, as popularized by the sophists. However,
he did not make the mistake of completely ignoring the taste
of his refined and cultured audience by preaching in a plain
style devoid of rhetorical embellishments. With unerring in-
stinct he used his talent and education to best advantage in
spreading the word of God, always careful not to compromise
His interests. From the time he entered upon his apostolate
in Antioch, the rhetorician humbly trod behind the preacher,
lending his services as needed.
Perhaps the secret of the preacher's enduring appeal may
He in the golden thread of his sincerity that gleams with such
genuine luster throughout these homilies. The tribute to the
Evangelist,, so gracefully expressed in the opening homily,
might well be applied to St. John Chrysostom himself: There
is no pretense in him, but with head uncovered he preaches
the naked truth/ His eloquence was so well matched by his
strict orthodoxy that it has been truly said that the Church
Xll SAINT JOHN CHRYSOSTOM
of the East has but a single Ghrysostom and of the preachers
of the Western Church only Augustine compares with him.
On completing this translation of the Homilies y it is a
pleasure once again to acknowledge my indebtedness to
Sister Mary Eileen, S.G.H., for her generous assistance in
the preparation of the typescript of this volume; and to
Robert H. Haynes of the Widener Library of Harvard
University for many kind services, particularly for arranging
loans of texts.
SAINT JOHN
COMMENTARY ON SAINT JOHN
THE APOSTLE AND EVANGELIST
Homilies 48-88
Translated by
SISTER THOMAS AQUINAS GOGGIN, S. C. H., PH.D.
Halifax, Nova Scotia
Homily 48 (John 7.1-8)
'Now after these things Jesus went about In Galilee, for he
did not wish to go about Judea because the Jews were seeking
to put him to death. Now the Jewish feast of Tabernacles
was at hand.' 1
Nothing is worse than jealousy and envy; by them death
came into the world. When the Devil saw man being held in
honor, since he could not endure the sight of his well-being,
he did everything to cause him to lose it. 2 And in every
instance one may see this same fruit developing from this root.
It was thus that Abel was slain, 3 and thus that David
narrowly escaped being slain, 4 and so with many other just
men; and it was by reason of this that the Jews became
murderers of Christ. To show this the Evangelist said : 'After
these things Jesus went about in Galilee, for he could not go
about in Judea because the Jews were seeking to put him to
death.' O blessed John, what are you saying? Is it that He
who was able to do anything whatsoever He willed 'could
not" 5 [go about Judea freely]; He who cast His hearers to the
1 John 7.1,2.
2 Cf. Wisd. 2.24,
3 Cf, Gen. 3.3-9.
4 Cf. 1 Kings 18.8.
5 'OL)K slYEV jouQiccv.' In the introductory text above, however:
06 K f^0\V. Both are represented in the manuscript tradition for
the passage. Cf. Merk 333, crit. app.
4 SAINT JOHN CHRYSOSTOM
ground by saying: 'Whom do you seek'? 6 Was He, who
could be present without being seen, powerless to act this
time?
But how was it that later, going into their midst within
the Temple, while the festival was in progress, before a con-
gregation which included even His murderers, He discoursed
of things that would annoy them still more? Indeed, they were
amazed at this and kept saying: 'Is not this the man they
seek to kill? And behold he speaks openly and they say nothing
to him. 37 What is the explanation of these riddles?
It was not in order that he might obtain the reputation of
speaking in riddles that John spoke in this way. Perish the
thought! On the contrary, he did this to make it clear that
at one time Christ's divinity was being attested; at another,
His humanity. When he said 'He could not' he was speaking
of Him as a Man who did many things even in a human way ;
but when he asserted that He stood in their midst and they
did not seize Him, he was, of course, proving the power of
His Godhead. And this is so for in fleeing Christ was acting
as a Man, and in making His appearance He was acting as
God; in both cases, genuinely. The fact that He was not
seized even though surrounded by those who were plotting
against Him was proof of His invincibility and inviolability;
while His withdrawal confirmed and strengthened the doc-
trine of the Incarnation, so that Paul of Samosata 8 might have
nothing to say, or Marcion, 9 or those infected with the
6 Cf. John 18,4-7.
7 John 7.26.
S Paul of Samosata in the third century denied the essential divinity
of Christ and taught that He was merely a man, though bom of a
virgin and divinely inspired. See Catholic Encyclopedia,
9 Marcion (d. c. 170) taught, among other things, that the Old and
New Testaments are opposed to one another. For a detailed treatment
of his life and heretical teachings, see the article 'Marcionites 1 ' in the
Catholic Encyclopedia.
HOMILIES 5
disease of their teachings. By this means, then, He shut the
mouths of all of them.
'After these things there was the Jewish Feast of Taber-
nacles.' The phrase 'after these things' can mean nothing
else than that in the interest of brevity he had passed over
without mention the considerable interval that elapsed be-
tween the two incidents he narrated. This is evident from
the narrative itself, for, when Christ was sitting on the
mountainside, the Evangelist stated, it was the Feast of
Passover, while here he made mention of the Feast of Taber-
nacles. 10 Furthermore, he narrated no other incident that
took place within the five months, and revealed to us nothing
else beyond the miracle of the loaves and the discourse He
addressed to those who had eaten.
Yet Christ Himself did not cease performing miracles and
preaching, either during the day or in the evening, often even
by night. Indeed, according to the statements of all the
Evangelists, He acted in this way unceasingly while in the
company of His disciples. Why in the world, therefore, did
they omit that period of time from their story? Because it
was not possible to recount everything. Besides, they en-
deavored to record those incidents which were later to give
rise to accusation or opposition from the Jews. In fact, they
had an abundance of that type of incident to recount.
I say this for they often merely recorded that He healed
the sick and raised the dead, and that He was admired, but
where they had something strange to tell or had to relate
some accusation that seemed to develop against Him, they
treated of such incidents in greater detail. The present in-
stance, to be sure, is an example of this, because His brethren
here did not believe in Him; therefore, the affair carried with
10 CL John 6,5,4. The Passover was celebrated in the spring (March or
April) ; the Feast of Tabernacles took place at the end of September
or the beginning of October, the time when the harvest was gathered.
6 SAINT JOHN CHRYSOSTOM
it odium of no ordinary stamp. Indeed, the honesty of the
Evangelists is worthy of admiration, since they were not
ashamed to relate those details which seemed to bring op-
probrium upon their Master, but on the contrary even strove
to make these things known most of all.
Accordingly, in the present text, omitting to mention many
signs and wonders and discourses, the Evangelist passed on
at once to this incident. He declared: 'His brethren said to
him, "Leave here and go into Judca that thy disciples also
may see the works that thou dost; for no one does a thing in
secret if he wants to be publicly known. Manifest thyself to
the world." For not even his brethren believed in him.'
'Now what sort of incredulity have we here?' you will ask.
Tor they besought Him to work miracles. 1
Very great incredulity indeed, since their words and their
boldness and the ill-advised familiarity of their manner to-
ward Him were all evidences of incredulity. They thought
that by reason of their kinship with Him it was permissible W
them to address Him familiarly. Moreover, their demand wan
ostensibly that of friends, but their words betrayed their
deep-seated envy, for by them they insultingly imputed to
Him both cowardice and vainglory. Thus, the words, 4 Nc>
one does a thing in secret/ show that they were accusing Him
of cowardice, and at the same time that they held His deeds
in suspicion, while the words that follow, namely, 'wants to
be publicly known/ imply an accusation of vainglory,
Now, please notice the power of Christ. For, 'from the
ranks of those who were making these remarks, one sub-
sequently became first Bishop of Jerusalem: the blessed
James. 11 It was he also about whom Paul said: 'But 1 saw
none Qf the other apostles, except James, the brother of the
11 James the Less. St. John Chrysostom interprets 'Hfo brethren' literal
* the te * L M ^ ** *i S
HOMILIES 7
Lord/ 12 and Jude likewise is said to have become famous. 13
But now, though they had been present at Cana when the
wine was miraculously made, they did not as yet derive
profit from this. Whence, then, did they conceive such great
incredulity? From jealousy and envy, for when some members
of a family attain to greater excellence, this can somehow
cause envy among those who do not succeed as well.
But whom did they call "disciples' in this instance? All the
crowd who were following Him, not just the Twelve, What,
therefore, did Christ say? See how mildly He replied. For
He did not say: "Who are you to be giving Me this advice
and to be instructing Me? J On the contrary, what did He say?
'My time has not yet come/ and here He seems to me to be
implying something more. For perhaps through envy they
were plotting to betray Him to the Jews. Therefore, it was
with reference also to this that He said: 'My time has not
yet conic/ that is, 'the time for My crucifixion and death.
Why, then, are you hastening to destroy Me ahead of time?'
'But your time is always at hand/ It was as if He were
saying ; v Even though you continually associate with the Jews,
they will not destroy you, since you are envious of the same
things as they, but they will desire to do away with Me at
once. So that your time is ever present, since you are in no
danger. My time, on the contrary, is when the hour of the
crucifixion is near, the time when I must die.' I say this for
it is clear from what follows that He meant this.
'The world cannot hate you. How can it, since you have
the same desires and pursue the same aims? But it hates me
because I bear witness concerning it, that its works are evil.'
That is, "Because I upbraid and accuse it, for this reason I
am hated/
Let us learn from this to overcome our anger and not to
12 Gal. 1.19,
15 Cf. Jude 1.1, where he calls himself 'the brother of James/
8 SAINT JOHN CHRYSOSTOM
show indignation even if those who attempt to give us advice
are our inferiors. Christ tolerated it with mildness when the
incredulous offered Him counsel, though they not only gave
unseemly advice, but even gave it with evil intent. What
pardon, then, shall we obtain we who are dust and ashes-
when we show ill will toward those who offer us advice, and
if our advisors are a little inferior to us, consider their gesture
unworthy of our dignity. Yet, see how He warded off their
charge with all mildness. When they cried: 'Manifest thyself
to the world,' He Himself replied: The world cannot hate
you but the world hates me/ in order to refute the implied
charge. 'Actually, I am so far from seeking glory from men/
He meant, 'that I do not cease reproving them, and I do
so even though I know that hatred for Me is aroused by this
and death is being planned for Me.'
'But when did He reprove them/ you ask?
When, indeed, did He ever cease to do so? Did He not
say: e Do not think that I shall accuse you to the Father.
There is one who accuses you, Moses. 5 Also: *I know you,
that you have not the love of God. J And: 'How can you
believe who receive glory from men, and do not seek the
glory which is from the only God? n4 Do you perceive how He
proved by all these statements that it was His fearless re-
proving of them that caused their hatred for Him, and not
His breaking the Sabbath?
'But why in the world did He send them to the feast,
saying: "Go up to the feast, but I do not go up just now"?'
To show that He had not spoken as He did out of any
need of the disciples or in the desire to curry their favor; on
the contrary, He was giving them permission to accomplish
the Jewish rites,
'How is it, then/ you will say, 'that He actually did go up^
though He had said: "I do not go up 33 ?'
14 a. John 5,42-46.
HOMILIES 9
He did not say with absolute finality: C I do not go up/
but He meant: 'I do not go up now/ that is, 'with you,
because my time is not yet fulfilled.' And in fact He was
going to be crucified on the following Pasch.
'How is it, therefore, that He Himself did not go up now,
too? For if it was because His time was not yet here that He
did not go up, He ought not to have gone up at all.'
Yes, but it was not in order that He might suffer that He
went up to the feast, but to give them a lesson.
'Well, why did He go privately? And I ask this for He had
the power, if He did go up publicly, to remain in their midst
and to make their lawless assault on Him ineffectual, as He
often had done.'
However, He did not wish to do this repeatedly. For, if
He had gone up publicly and had rendered them powerless
once again, He would have caused His Godhead to shine
forth still more brilliantly, a thing which was not required
for the moment, and He was rather concealing it. And inas-
much as they thought it cowardly of Him to remain behind,
He Himself proved the opposite, namely, that it was both
courageous and wise. Likewise, He showed that since He
foresaw the time when He was to suffer, when at a later
date this time drew near, then He would especially wish to
go up to Jerusalem.
Moreover, by saying : c As for you, go tip,' He seems to me
to mean this: 'Do not think that I am forcing you to remain
with Me, if you not wish to do so.' Further, by adding: 'My
time has not yet come,' He seems to be making it clear that
it was necessary for miracles to take place, and for groups of
people to hear preaching so that more of the crowd might
believe, and the disciples become more staunch as a result of
witnessing their Master's fearless preaching and His sufferings.
From His words let us, then, learn meekness, gentleness
10 SAINT JOHN GHRYSOSTOM
c Learn from me, for I am meek and humble of heart/ 1 n
and let us reject every feeling of anger. Even if someone acts
arrogantly towards us, let us be humble; if someone is
domineering, let us give way; if he vexes and harasses us,
mocking and deriding us, let us not be overcome at this, lest
in warding off the attack we destroy ourselves.
Now I say this for anger is a wild beast, a ferocious wild
beast, eager for its prey. Therefore, let us chant to ourselves
incantations taken from the divine Scriptures, and let us say:
'You are dust and ashes, 110 and 'Why is earth and ashes
proud?' Also: The wrath of his high spirits is his ruin/ 17
And: 4 A hot-tempered man is not seemly.' 18 Indeed, nothing
is more shameful than a countenance ablaze with anger,
nothing more disfigured. And if this is true of the countenance
much rather is it true of the soul. For, just as a noisome odor
is usually given off when mud is stirred up, so when the
soul is disturbed by anger great impropriety and unpleasant-
ness will result.
'But/ you will say, c l cannot endure insult from my
enemies. 3
Why is that, pray? For, if what is said be true, you ought
to show compunction even in his presence, and to be grateful
to him for the charges. If, on the contrary, it be false, treat
it with scorn. Does he call you poverty-stricken? Laugh at
him. Does he say you are low-born or foolish? Groan for his
future lot. For 'Whoever says to his brother, "Thou fool !"
shall be liable to the fire of Gehenna 119 Therefore, when
he insults you, think of the punishment which he has in
store for him, and not only will you not feel angry, but you
will even shed tears for him. Indeed, one does not become
15 Matt. 11.29.
16 Cf. Gen. 3.19; 18.27,
17 Eccli. 10.9; 1.28,22.
18 Prov. 11.25 (Septuagint) .
19 Matt. 5.22.
HOMILIES 1 1
angry with a fever patient or someone suffering from inflam-
mation, but one pities and grieves for all such unfortunates.
The soul inflamed with anger is in truth like them.
However, if you do wish to retaliate, keep silence and you
have dealt a mortal wound. On the contrary, if you parry
reviling with reviling, you have kindled the blaze still more.
'But, if we remain silent, the bystanders will charge us with
weakness/ you say.
They will not charge you with weakness; rather, they will
marvel at your wisdom. Moreover, if, when insulted, you are
vexed, you offer insult, also, and by showing vexation you
force the bystanders to think that what is said is true. Tell
me, why is it that the rich man laughs on hearing himself
called a poor man? Is it not because he has no consciousness
of poverty? So it is with us, also; if we laugh at insults we
shall provide the strongest proof of not being consciously
guilty of what is said.
Besides, how long shall we continue to fear the criticisms
of men? How long shall we despise those of our common Lord
and remain fastened to the flesh? Tor since there are strife
and jealousy and dissensions among you, are you not
carnal?' 20 Let us, then, become spiritual and let us curb this
terrible beast.
There is no difference between anger and madness, but
it is an evil spirit that conies and goes; rather, it is worse
than demoniacal possession. For, the man possessed by a
demon may even enjoy pardon, while he who indulges in
anger will merit punishments without number, since he
deliberately casts himself into the depths of ruin. Moreover,
even before Gehenna that lies in store, he already begins to
pay the penalty for his action, by introducing into his inmost
thoughts a certain unceasing unrest and persistent distress
all through the night and all through the day.
20 Of. 1 Cor. 3,3.
12 SAINT JOHN CHRYSOSTOM
Therefore, in order that we may free ourselves from punish-
ments in the present life and from the penalty to be paid in
the life to come, let us reject this passion and display all
gentleness and meekness, so that even here we may find rest
for our souls, and also in the kingdom of heaven.
May it be the lot of all of us to attain this by the grace and
mercy of our Lord Jesus Christ. Through Him and with Him
glory be to the Father, together with the Holy Spirit, now
and always, forever and ever. Amen.
Homily 49 (John 7.9-24}
'When he had said these things to them he stayed on in
Galilee. But as soon as his brethren had gone up to the feast,
then he also went up, not publicly, but as it were privately.' 1
The actions performed by Christ in a human way were so
performed not merely for the purpose of confirming the
Incarnation, but also that He might instruct us to virtuous
living. For, if He did everything as God, whence would we be
able to learn what we ought to do when faced with trials
outside the realm of our experience?
I mean, for example, in this very instance, by proceeding
right into the midst of the murderous Jews He checked their
purpose. But, if He always acted thus, whence would we who
are unable to do this know how we ought to act when we
encounter difficulty? How would we know whether we ought
to submit to death at once, or whether we, too, ought to make
some provision so that our preaching might continue? There-
fore, since we, who have not His power, would not know
what we ought to do upon coming forth into the midst of our
enemies, for this reason He gave us instruction in this regard.
'When Jesus had said these things/ the Evangelist says,
1 John 7.9,10.
HOMILIES 13
c he stayed on in Galilee. But as soon as his brethren had gone
up, then he also went up, not publicly, but as it were
privately,' The words, 'His brethren had gone up,' are intend-
ed to show that He did not wish to go up with them. And
therefore He stayed on in the place where He was and did
not make Himself publicly known, though they were pressing
Him to do so.
But why in the world did He who always preached publicly
now do so s as it were privately 3 ? The Evangelist did not say
'secretly, 3 but 'as it were privately. 3 For, as I have said, Christ
had to act in this way to instruct us how to conduct ourselves.
Besides, it was not reasonable to put in an appearance rashly
while they were angry and disturbed, but it was advisable
to appear afterwards, when the feast was over.
"The Jews therefore were looking for him and saying,
"Where is he?" ' What worthy conduct during the feast! Bent
on murder, they wished to apprehend Him during the festival.
To be sure, they also spoke like this elsewhere: 'What do
you think, that he is not coming to the feast?' 2 Here they
said: 'Where is he?' Because of their deep hatred and enmity
they were not even willing to call Him by name. They were
certainly showing great respect for the feast, great reverence !
By means of the very feast they wished to hunt Him down.
'And there was much whispered comment among the
crowd concerning him.' Now it seems to me that it was by
very reason of the place where the miracle had been worked
that they were excited and at the same time angry and afraid.
They were not so much vexed because of His coming, as
afraid lest He might again perform some such miracle. But
everything turned out just the opposite of their wishes, and
they themselves brought Him to public notice, without intend-
ing to do so. Now, 'Some were saying, u He is a good man."
But others were saying, "No. Rather, he seduces the crowd." '
2 John 11.56.
14 SAINT JOHN CHRYSOSTOM
Therefore, I think that the first opinion was that of the
multitude, while the latter was that of the rulers and priests,
for the slander was the work of their envy and wickedness.
'He seduces the people/ they said. In doing what, if you
please? It was not because He was pretending and not really
working miracles, was it? Indeed, experience bears witness to
the contrary. 4 Yet for fear of the Jews no one spoke openly
of him.' Do you observe in every instance the corruption of
the rulers and the sound judgment of their subjects, though
these lacked the manly courage demanded by the occasion
and which the common people particularly need to possess?
'When, however, the feast was already half over, Jesus
went up and was teaching.' Because of the delay He made
them more eager to hear Him. Those who had been seeking
Him during the first days of the feast and saying, 'Where is
he? 1 -upon seeing Him suddenly present, see how they drew
near and how they would hang on His words; both those
who said He was good, and those who denied it. However,
the former did so in such a way as to obtain profit and to be
moved to admire Him, whereas the latter were intent on
laying hold of Him and restraining Him.
Accordingly, those who were saying "He seduces the crowd 1
were saying it by reason of what His doctrine taught, whereas
the others called Him 'good' because of His miracles. After
allowing their anger to subside, then. He won out to
such an extent that they attentively listened to His words,
since wrath was no longer stopping up their ears. However, the
Evangelist did not state His teachings, but said only that He
taught in a wonderful way and that He captivated them and
won them over, so great was the power of His words. Even
those who had been saying *He seduces the crowd 1 were won
over and they marvelled. And therefore they kept saying;
'How does this man come by learning, since he has not
studied? 9
HOMILIES
15
Do you perceive how he makes it clear here also that even
their admiration was full of perversity? For, he did not say:
'They marvelled at His teaching/ or 'They accepted what He
said/ but simply: 'They marvelled/ that is, they were
moved with astonishment and were dumbfounded, saying:
'From what source has this Man come by this knowledge?'
They did so despite the fact that they ought to have been
aware, because of their very amazement, that there was
nothing in Him that was merely human.
However, since they themselves were unwilling to aknowl-
edge this, but were content merely to marvel at Him, listen
to what He Himself said : 'My teaching is not my own.' Once
more He was answering their suspicious thought by referring
them to His Father, since He wished to refute them from that
source. 'If anyone desires to do his will, he will know of the
teaching whether it is from God, or whether I speak on my
own authority.' Now, what He meant is this: Rid yourselves
of wickedness: the anger, and the envy, and the hatred which
have arisen in your hearts entirely without provocation
against Me, and you will have no difficulty in realizing that
My words are actually those of God. For, as it is, these
passions darken your understanding and distort the sound
judgment that shines there, while, if you remove these
passions, you will no longer be thus afflicted.'
Yet He did not actually speak in this way, for He would
have cut them to the quick. But He did imply all this by the
words: 'He who does his will 3 will know of the teaching
whether it is from God, or whether I speak on my own
authority/ that is, 'whether I am saying something foreign
and strange and in opposition to Him. Indeed, the expression
"on my own authority" means essentially this: that I say
nothing apart from what seems best to Him, but everything
3 That is, 'If anyone desires to do his will. 1 Cf. the Confraternity trans-
lation. St. John Chrysostom also uses this more accurate wording above.
16 SAINT JOHN GHRYSOSTOM
that the Father wills I also will. If anyone does His will, he
will know of the teaching.'
What is the meaning of 'If anyone does His wilF? "If a man
loves a virtuous life, he will know the force of what I have
said; if anyone is willing to pay attention to the Prophets,
he will know whether I speak in fulfillment of them or not, 5
'But how is His teaching His and yet not His own? For He
did not say: 'This teaching is not my own," but, after having
first said, "It is mine," and having thus claimed it as His own,
He added: u lt is not my own." How, then, can the same
thing be at the same time His and not His own?"
It was His, on the one hand, because He spoke without
having been taught, but it was not His own because it was the
teaching of His Father.
Then how is it that He said: "All things that are the
Father's are mine, and mine are His""? 4 For, if it was false to
say that because it is the Father's it is therefore not Yours,
it must be Yours for the very reason that it is the Father's.*
However, actually the expression 'is not my own 1 very
clearly sets forth the doctrine of His and the Father's Oneness,
as if He said : 'He has nothing different from Me in the way
a thing belongs to another person. For, even if He is a
different Person, I speak and act in such a way as not even to
think a thought different from the Father, but to say and do
the same thing as the Father,'
Then He went on to add an irrefutable argument, by
setting before them an illustration drawn from human affairs
and instructing them from familiar practice. And what is this?
'He who speaks on his own authority seeks his own glory.'
That is, 'He who wishes to establish some teaching as his own
wishes to do so for no other reason than to obtain glory as
the fruit of this. But, if I do not wish to obtain glory as the
4 Cf. John 17JO.
HOMILIES 17
fruit of My words, why should I desire to establish any teach-
ing as My own?
"He who speaks on his own authority, that is, he who
utters some personal and distinctive dictum does so for this
reason: that he may make a reputation for himself. But, if I
seek the glory of Him who sent Me, why should I prefer to
utter teachings different from His?'
Do you perceive that there was a reason why there, 5 also,
He said that He did nothing on His own authority? And
what was it? That they might believe that He was not
seeking after fame in the eyes of men. It was for this reason
He spoke when He uttered the humble words: 'I seek my
Father's glory,' since on every occasion He desired to persuade
them that He did not love glory.
Accordingly, there were many reasons for His speaking in
lowly vein of Himself: for example, that He might not be
thought unbegotten or in opposition to God; that they might
believe that He actually had assumed our flesh; also, because
His listeners were so weak; and in order to teach men to act
with moderation and not to be boastful with regard to them-
selves. But only a single reason can be discovered for His
making laudatory statements about Himself, namely, the
greatness of His nature. For, if they were scandalized when
He said: 'I am before Abraham,' 6 what feelings would they
have had if they were always hearing sublime statements
made of Him?
'Did not Moses give you the Law, and none of you observes
the Law? Why do you seek to put me to death?'
'Now how does this follow from what precedes it,' you will
say, 'or what connection has it with what He had just said?'
They had brought forward two charges: one, that He was
breaking the Sabbath; the other, that He called God His
5 At the Last Supper. Cf. John 17.4-9.
6 Cf. John 8,59.
18 SAINT JOHN CHRYSOSTOM
Father, making Himself equal to God. From this passage it is
indeed clear that His status was not in accord with their
suspicious reasoning/ but in agreement with the literal sense
of His statement, and that He was speaking, not as most men
do, but in a distinctive way proper to Himself, Frequently,
men have said that God is their Father, 8 for instance, that
God alone has created us and is alone Father of us all, but
they did not claim at the same time to be equal to God,, so
those who heard the statement did not take offense at it.
Accordingly, just as, when they kept saying; "He is not of
God/ He corrected them and defended His breaking of the
Sabbath, so also, if the truth were in accord with their
suspicious reasoning and not in agreement with the literal
sense of His statement, He would have corrected them and
said: 'Why do you think I am equal to God? I am not equal.'
Actually, however, He said no such thing, but quite the
opposite. Furthermore, He proved He is equal by what
followed,
His previous words: *As the Father raises the dead and
gives them life, so also the Son/ and *that all men may honor
the Son even as they honor the Father/ and "Whatever He
does, this the Son also does in like manner' 9 all testified to
His equality. But with regard to the Law He said: 'Do not
think that I have come to destroy the Law or the Prophets.' 10
So, He also knew how to dispel the evil suspicions that were
in their minds. However, in this place He not only did not
dispel their suspicion that He was claiming to be equal to the
Father, but even confirmed it. And elsewhere, too, when they
were saying: *You are making yourself God/ 11 He did not
7 That is, that He could not be equal to the Father,
8 Cf. Mai. 2.10,
9 Of. John 5,21,23,20.
10 Matt 5,17.
11 Cf. Matt. 9.4. 'This Man blasphemes/
HOMILIES 19
dispel the suspicion, but even confirmed it by saying: e "But
that you may know that the Son of Man has power on earth
to forgive sins/' he said to the paralytic, "Take up thy
pallet and walk." n2
Accordingly, He here strengthened the previous contention
that He was making Himself equal to God by showing that
He was not opposed to God, but said the same words as He
and taught the same doctrines. Finally, He preceded to the
question of His breaking the Sabbath by saying: 'Did not
Moses give you the Law, and none of you observes the Law? 3
As if He said: The Law has said, "Thou shalt not kill," but
you are committing murder [in desire], and do you accuse
Me of transgressing the Law?'
'Why did He say, "None of you 3 '?'
Because they were all seeking to put Him to death. There-
fore, He meant: 'Even if I did break the Law it was in
saving a man, but you transgress the Law for an evil end.
Even if my action was a transgression, it was for the purpose
of saving, and I ought not be judged by you who are commit-
ting grave transgressions. Your conduct, indeed, is an un-
dermining of the whole Law.'
Then He went on to argue with them in this instance,
though on the former occasion 13 He had likewise spoken in
detail on the subject. At that time, however, it was on a more
exalted level and in accordance with His dignity, but now in a
more lowly strain. Why in the world was that? Because He
did not wish to continue irritating them, for now their anger
was roused to the limit and they were bent on murder.
Therefore He waited, checking them by these two means: by
accusing them of their bold purpose and saying: 'Why do
you seek to put me to death?' adding meekly: *a man who
12 Matt. 9.6.
U Of. John 5.19-30.
20 SAINT JOHN CMRYSOSTOM
have spoken the truth 1 ; and also by showing that murderers
were not worthy to act as judges of another man.
Moreover, do you perceive both the humility of Christ's
question, and the boldness of their reply? "Thou hast a devil.
Who seeks to put thee to death? 1 Words flowing from insane
passion, and from a soul made shameless upon being un-
expectedly reproved, and put out of countenance, as they
thought, by these words of Christ! Even as certain robbers
chant while engaged in hatching their plots., and then,
desiring to put their victim off his guard, accomplish this by
silence, so these men also acted. He Himself, however,
omitting to charge them with this, so as not to provoke them
to be still more brazen, once more undertook to make His
defense of the charge regarding the Sabbath, basing His
argument with them on the Law,
Now notice how prudently He did this. 'It is not re-
markable/ He said, 4 if you misunderstand Me 3 inasmuch as
you misunderstand the Law, which you think you under-
stand, and which you think was given by Moses. Therefore
it is not at all strange if you do not pay attention to My
words.' For, since they were saying: 'God spoke to Moses, but
as for this man, we do not know where he is from,'' 14 He
proved that they also despised Moses, for, though he had
given the Law, they did not hearken even to him.
c One work 1 did and you all wonder. 915 Notice that where
He had to defend Himself, and when some event caused Him
to be accused of wrong-doing, He did not make mention of
the Father, but laid stress on His own Person. One work I
did.' He wished to show them that to fail to do it was to break
the Law, and that there are many things superior to the Law,
and that Moses had allowed himself to receive a precept In
14 John 9.29,30.
15 That is, the cure of the sick man at the pool of Bethsaida. Cf. John
5.1-18.
HOMILIES 21
opposition to the Law and superior to the Law. For, circum-
cision had precedence over the Sabbath, though it was not
from the Law but from 'the fathers. 3 'And I also have done
something superior to and better than circumcision. 3 He did
not, in the next place, make mention merely of the precept
of the Law, for example, that the priests transgress the
Sabbath, as He had already said, but He spoke with even
greater authority.
Further, the expression, 'you wonder, 316 means 'you are
amazed,' 'you are much disturbed, 3 for, if it were necessary
for the Law to endure forever, circumcision would not have
taken precedence over it. And though He did not say: C I have
done something greater than circumcision, 3 He refuted them
authoritatively by saying: 'If a man receives circumcision.
Do you perceive that the Law is then most of all confirmed,
when a man breaks it? Do you perceive that the breaking of
the Sabbath is observing the Law? Hence, if the Sabbath
were not broken, it would have been necessary for the Law
to be broken. So that I also have confirmed it.'
Moreover, He did not say: 'You are embittered at Me
because I have done something greater than circumcision, 3
but, having merely mentioned what had actually taken place,
He made it incumbent on them to decide whether restoring
to health was more essential than circumcision, or not.
'Judge not by appearances. 3 What does 'by appearances 3
mean? 'Just because Moses has greater prestige among you
than I, do not form your opinion in the light of your idea of
the dignity of the persons, but rather in consideration of the
nature of these matters, for this is what "give just judgment 33
means. Why, indeed, is it that no one has found fault with
Moses? Why is it that no one has refused to obey him when
he prescribes breaking the Sabbath by a precept that has been
added on to the Law from a source outside of it? Yet he
16
22 SAINT JOHN CHRYSOSTOM
allows a precept to take precedence over the Law Itself, a
precept not Introduced by the Law, but, by a source outside
of It -a thing which is most remarkable of all; while you,
who are not law-givers, immoderately exact and defend the
letter of the Law. However, Moses is more trustworthy than
you, even though He bids the Law be broken by a precept
which is not part of the Law. 9
By saying 'a whole man' Christ was pointing out also that
circumcision is but a partial restoring to health. Moreover,,
what is the restoration to health effected by circumcision?
'If any person shall not be circumcised, he shall be cut off
from his people/ Scripture says. 17 'I, on the contrary, have
restored, not a man disfigured in part, but one that had
been wholly diseased. Therefore, judge not by appearances.'
Let us think not that these words were addressed only to
those then alive, but also to us, so that we may not corrupt
justice in any matter but do everything in such a way as to
secure it. Whether a man be poor or rich,, let us not pay
attention to appearances, but search out the facts. *You shall
not favor a poor man in his lawsuit/ Scripture says. 18 What,
therefore, is the meaning of these words? 'Do not be overcome
by pity or unduly influenced if the wrong-doer happens to be
a poor man/ it means. And if we must not show favor to the
poor man,, much more must we not do so to the rich. More-
over, I address these words, not only to judges but also to all
men, so that justice may nowhere be corrupted, but every-
where kept inviolate*
'The Lord loves justice/ Scripture says. 'He that loveth
iniquity hates his own soul/ 19 Accordingly, let us not hate our
own souls; let us not love iniquity. For the gain from so doing
is little or nothing now, but there will be great harm resulting
17 Cf. Gen. 17,14,
18 Exod. 23.3.
19 Fs. 10.6,7.
HOMILIES 23
from It in future* Rather, we shall enjoy no benefit at all from
it here. For, when we live in luxury but with an evil con-
science, is not this a punishment and chastisement?
Let us, then, love justice and let us at no time transgress
this Law. Indeed, what fruit shall we be able to enjoy from
the present life, if we depart from it without having acquired
virtue? And what will plead for us there? Friendship or kin-
ship or the favor of such a one? Yet why do I mention the
favor of this or that man? Even if we have Noe or Job or
Daniel as our father, that fact will not help us at all if we
are betrayed by our own deeds. One thing, however, we do
need: virtue in our soul. This will be able to save us, and
free us from the everlasting fire. This will send us to the
kingdom of heaven.
May all of us obtain this boon by the grace and mercy of
our Lord Jesus Christ. Through Him and with Him glory be
to the Father, together with the Holy Spirit, now and always,
and forever and ever. Amen.
Homily 50 (John 7,25-36)
Many therefore of the people of Jerusalem were saying:
'Ms not this the man they seek to kill? And behold, he speaks
openly and they say nothing to him. Can it be that the rulers
have really come to know that this is really the Christ? Yet
we know where this man is from." 51
In the divine Scriptures there is not a word which has no
purpose, for they have been completely inspired by the Holy
Spirit. Therefore,, let us examine every word with care. I say
this, for it is sometimes possible to discover the entire meaning
of the passage from a single expression, as we may do, to be
sure, in the text now lying before us.
I John 7.25-27.
24 SAINT JOHN CHRYSOSTOM
'Many therefore of the people of Jerusalem were saying,
"Is not this the man they seek to kill? And behold, he speaks
openly and they say nothing to him," ' Now., why in the
world did the Evangelist specify the people of Jerusalem?
He was pointing out that, since they in particular had en-
joyed the benefit of great miracles, they were most pitiable of
all, because, though they had beheld a most convincing proof
of His divinity, they were still entrusting this question entirely
to the judgment of their rulers 2 who were utterly corrupt.
Indeed, was it not a great miracle that those madmen and
murderers, who were surrounding Him, and seeking to kill
Him, and actually held Him in their power, suddenly grew
calm?
What man, in truth, could have accomplished this? Who
could have snuffed out their raging fury so completely?
Nevertheless, even after such great miracles, see their madness
and their folly. 'Is not this the man they seek to kill? 5 See how
they incriminated themselves, 'The man they seek to kill,'
they asserted, c and they say nothing to him.' Further, not
merely did they say nothing to Him, but that, even though
He spoke openly. For, a man who was speaking openly and
with entire freedom would be a greater source of irritation
to them; yet they did nothing.
'Can it be that they have come to know that this is the
Christ?' But what do you think? What opinion of Him have
you?
'The opposite one/ they declared.
That is why they were saying: 'Yet we know where this
man is from/ Oh, what wickedness! Oh, what perversity!
They did not even follow the opinion of the rulers, but
produced another, a completely corrupt one, worthy of their
own stupidity.
2 That is, to the chief priests, who as members of the Sanhedrin may
be called rulers, since they were the leaders of Judaism.
HOMILIES 25
'We know where he is from; but when the Christ comes,
no one will know where he is from.' Yet your rulers, when
asked, said that He was born in Bethlehem. 3 Again, still
others said: 'We know that God spoke to Moses; but as for
this man, we do not know where he is from. 34 Listen to the
words of drunkards ! And once more : 'Can the Christ come
from Galilee? Is it not from the village of Bethlehem [that He
will come]? 35 Do you see that their reasoning is that of mad-
men? 'We know' and 'We do not know/ 'The Christ will
come from Bethlehem 5 and 'When the Christ comes, no one
will know where he is from.' What is clearer than this incon-
sistency? For they were intent on one thing only: namely,
not believing in Him.
What, then, did Christ reply? 'You both know me, and
know where I am from. Yet I have not come of myself, but
he is true who has sent me, whom you do not know.' And
again: 'If you knew me, you would then know my Father
also.' 6 But how could He say that they knew Him and where
He was from ; and again, that they neither knew Him nor did
they know His Father? He was not contradicting Himself
perish the thought! but on the contrary was even being
very consistent with Himself. He meant another kind of
knowledge by the assertion: 'You do not know,' as when He
said: 'The sons of Heli were children of pestilence, not
knowing the Lord,' 7 and again: 'Israel hath not known me. 58
Paul said in like manner: 'They profess to know God, but by
their works they disown him.' 9 Surely, then, it is possible that
one who 'knows' may also not 'know.' Therefore, this is
what He meant: 'If you know Me, you know that I am the
3 CL Matt. 2.4-6.
4 John 9.29.
5 Cf. John 7.42.
6 John 8,19.
7 1 Kings 2.12.
8 Isa. 1.3.
9 Tit. 1.16.
26 SAINT JOHN GHRYSOSTOM
Son of God.' For the words 'where I am from" do not refer
in this context to a place.
This is clear, also, from what follows: 'Yet I have not
come of myself, but he is true who has sent me, whom you
do not know.' Here He meant the ignorance shown by their
deeds, as Paul said: 'They profess to know God, but by their
works they disown him/ Indeed, the sin was not one of
ignorance, but of an evil and wicked will. Yet, though they
knew this, they wished to appear to be in ignorance,
However, what kind of logic is used here? How is it that
He used their own words to refute them? For, when they
said: 'We know where this man is from/ He added: 'Yes,
you know me/ Why, moreover, did some say: "We do not
know, 3 while these kept saying: 'We know"? Yet by declaring:
'We know where he is from, 7 they were implying nothing else
than : 'He is of the earth/ and 'He is the son of the carpenter/
while He Himself conducted them up to heaven, by saying:
'You know where I am from, 1 that Is, 'not from the place
whence you insinuate but from the place where He who sent
Me is. 3 And the words, *I have not come of myself/ contain
the implication that they knew that He had been sent by His
Father, even though they did not admit it.
In two ways, therefore, He refuted them. In the first place,,
He voiced aloud and brought into the open the things which
they were saying in private. And secondly, He revealed their
thoughts, as if He said: 'I am not an outcast or one of those
who come without a mission. But He is true who has sent
Me, whom you do not know/
*What Is the meaning of: u He is true who sent Me' 1 ?"
'If He is true, He has sent Me with a view to the truth;
if He is true, He that has been sent is therefore true/
Further, He brought about their discomfiture in another
way, also, confounding them out of their own mouths. For,
inasmuch as they were asserting: 'When the Christ comes, no
HOMILIES 27
one will know where he is from/ He proved from these words
that He Himself is the Christ. And I say this for it was with
reference to difference of location In place that they were
saying: "No one will know,' and from this He proved that
He Himself is the Christ because He came from the Father.
Moreover, in every instance He bore witness that the
knowledge of the Father belonged to Him alone, as when He
said : "Not, that anyone has seen the Father except him who is
from the Father >lu These words greatly vexed them, for, to
say; 'You do not know him,' 11 and to charge that though they
actually did know Christ 12 they pretended to be in ignorance,
was sufficient to annoy and irritate them, 'They wanted
therefore to seize him., but no one laid hands on him because
his hour had not yet come.'
Do you perceive that they were held in check and their
anger was bridled in an invisible manner? However, why did
the Evangelist not say: 'He held them in check by an invisible
power/ but "because his hour had not yet come'? He wished
to speak of Christ in a somewhat human and lowly way so
that He might be thought to be also Man [as well as God].
For, since He spoke of sublime things at all times, because
of this the Evangelist inserted these others occasionally.
When Christ said: C I am from the Father,' He was
speaking, not as a prophet who acquires this knowledge, but
as One who sees Him and is in His presence. Tor I know
Him because I am from Him,' He declared. Do you perceive
how He kept confirming the words : C I have not come of my-
self and 'He is true who has sent me/ in order to refute the
contrary idea, so that He might not be thought in opposition
to God?
Moreover, notice how much good resulted from the
10 Cf, John 6.46/17.
11 The Father.
n That is, that He is the Son.
28 SAINT JOHN CHRYSOSTOM
humility of what he said. For the Evangelist asserted: "After
this many were saying: "When the Christ conies will he work
more signs than this man works?" ' What signs? There were
as yet but three miracles: that of the wine, that of the
paralytic, and that of the ruler's son, and the Evangelist has
related no more. From this it is clear, as I have often said,
that they omitted to mention most of the miracles, and have
described to us only those because of which the rulers were
plotting against Him.
'They wanted therefore to lay hands on Him and arrest
Him. 3 Who? Not the multitude since it was not desirous of
power nor could it be overpowered by envy but the priests.
Some of the crowd, to be sure, were saying: "When the
Christ comes, will he work more signs?' Yet,, their faith itself
was not sound, but the type of faith that the vulgar crowd
possesses. For the words, "When he comes/ were not those
of men who believed very firmly that this was the Christ.
Therefore, either we may understand the words thus, or we
may conclude that the statement was made by the crowds as
they mingled, for, as the rulers were striving in every way to
prove that He was not the Christ, they said: 'Let us suppose
that He is not the Christ; will the Christ be superior to Him?"
As I have already declared, the grosser sort of men are
convinced not by teaching, nor by preaching, but by miracles.
'The Pharisees heard the crowd whispering and sent
attendants to seize him.' Do you perceive that the breaking
of the Sabbath was a mere pretext? What bothered them most
of all was this. For in this instance, though they had no charge
to make either because of His words or because of His
deedsthey wished to seize Him on account of the crowd.
Now, they themselves did not dare to do so, since they anti-
cipated danger, so they sent attendants to run the risk. Oh,
what despotism, what madness and more than madness!
Though they themselves had often held Him In their power,
HOMILIES 29
yet had not prevailed against Him, they turned the task over
to servants, merely to vent their anger. Yet He had spoken
at length, also, near the pool, and they had done no such
thing, but merely asked questions and did not attack Him.
Here, however, they could no longer endure it, because the
people were on the point of flocking to Him.
What, therefore did Christ say? 'Yet a little while I am
with you,' Though He could have confounded and terrified
His hearers, He uttered words full of humility, as if He were
saying; 'Why are you striving to persecute Me and put Me
to death? Wait a little while and I will not refrain from
going to My death, even though some will try to hold Me
back/ Then, in order that no one might suppose that He
meant ordinary death by the words, 'Yet a little while I am
with you 5 (for some actually did think this) in order, I
repeat, that no one might suppose this and that He would
accomplish nothing after death He added: 'And where I
am you cannot come.'
But if He were going to be away from them in death
merely, they could go there, for we all shall depart thither.
Accordingly, His words won over His more unsophisticated
listeners, while they frightened the more daring, and caused
those who were eager for more details to hasten to listen to
Him because only a little time remained, and it would not be
possible always to enjoy his teaching.
Yet He did not simply say 'I am here,' but 'I am with you,'
that is, 'Even if you persecute Me, even if you drive Me off,
for a little while I shall not cease taking an interest in your
affairs, both by speaking of the things conducive to salvation
and by admonishing you. And I go to Him who sent Me.'
This was enough to frighten them and to plunge them into
anguish of mind. And I say this for He made it clear that
they would find themselves in need of Him, because He said :
'You will seek me'; not merely: 'You will not forget Me,'
30 SAINT JOHN CHRYSOSTOM
but even: 'You will seek me and will not find me."
Yet, where did the Jews seek Him? Luke said that women
beat their breast on His account. 13 And it is likely that many
others, both immediately after the crucifixion and after the
city had been taken, remembered Christ and His wonderful
works, and desired that He might be present among them
again,
He added these words, of course, with the purpose of
attmrting them to Him. And I say this for th" f:v/t that t!w*
was but a short time remaining, and that after His departure
He would be sought, and that they would not be able to find
Him- -all these facts were sufficient to persuade them to
become His followers at once. For, if His presence were not
going to be desired, they would think He was saying nothing
noteworthy. Conversely, if it was going to be desired and it
would be possible to find Him, not even thus would He have
caused them to become concerned.
Once more, if He were going to be with them for a long
time, in that case also they would have been unmoved. As it
was, on the contrary, He alarmed and perturbed them from
every angle. Besides, the words, 'I go to him who sent me/ are
the assertion of One who is proving that He will receive no
harm from the plots against Him and that His suffering will
be by His own will. He was uttering two prophecies, then;
that after a little while He would go away, and that they
could not come to Him -making use of a power that certainly
did not proceed merely from His human intelligence, in that
He was foretelling His own death. Indeed, see even David
saying: 'Let me know, O Lord, my end and what is the
number of my days, that 1 may know how frail 1 am," 14
Actually, however, there is no man who has this knowledge*
And by this one power of His the other was made credible,
13 Cf. Luke 23.49.
14 Ps. 385.
HOMILIES 31
Further, I think that He was subtly Implying this fact to
the attendants and that He was directing to them the
argument by which especially He would win them over,
showing that He Himself knew the reason for their coming,
as if He said: "Wait a little while and I will go away!'
'The Jews therefore said among themselves: "Where is he
going?" 3 Yet it was not incumbent on those who desired to be
rid of Him, those who were doing everything so as not to look
upon Him, to ask this question. They should have said: 'We
are glad, and when will this ever happen? 3 However, they
were touched by His words and asked one another, in stupid
suspicion, where He was going to go.
'Will he go to those dispersed among the Gentiles?' What
is the meaning of 'those dispersed among the Gentiles'? The
Jews gave this name to the other nations because of their
being scattered far and wide and being mingled freely with
one another. But they themselves had this ignominy in store
for them in future, for they, also, were to be dispersed. Of
old, indeed, the entire race had been welded together into a
unified whole and it was not possible to find a Jew in any
place other than in Palestine only. Therefore, because of this
they called the Gentiles 'the dispersed,' taunting them and
lording it over them.
What, then, is the meaning of 'Where I go you cannot
come"? At that time, to be sure, all the Jews were inter-
mingled with other races and were everywhere in the world.
Therefore, if He meant the Gentiles, He would not have said:
'where you cannot come.'
Further, when they said: 'Will he go to those dispersed
among the Gentiles?' they did not say 'and persecute them,'
but 'and teach.' And so they had already desisted from their
anger and believed His words. If they did not believe, they
would not have asked one another what His words meant.
However, granted that He addressed these words to them,
32 SAINT JOHN GHRYSOSTOM
we ought to fear lest He might have occasion to address them
to us, because we cannot go where He is on account of our
sinful lives. With reference to the disciples He said: *I will
that where I am, they also may be with me. 31i> But with
regard to us, I fear lest He may say the opposite ; 'Where I
am, you cannot come/ When we do the opposite to His com-
mands, how can we go there? And I say this for even in the
present life, if some member of the army performs deeds un-
worthy of the king, he will not be able to see the king, but
after being stripped of his office he will pay the extreme
penalty.
Therefore, when we rob, when we are greedy, when we
deal unjustly, when we give blows, when we do not practice
almsgiving, we shall not be able to go there, but we shall
suffer the punishment that befell the foolish virgins. They
indeed were not able to go where He was, but withdrew, since
their lamps had gone out, that is, since grace had left them. 16
If we will it, we shall make even brighter that light which we
received as soon as we received the grace of the Spirit, but, if
we are not willing to do so, we shall quickly lose it. When it
has gone out, there will be nothing else but darkness in our
soul.
Now, just as when the lamp is burning there is much light,
so when it has been extinguished there will be nothing but
darkness. Therefore, Scripture says: 'Do not extinguish the
Spirit.' 17 It will be extinguished when it does not have oil;
when some gust of wind, stronger than usual, blows on it;
when it is pinched and snuffed (for in this way is fire
extinguished). Moreover, it is pinched by the cares of this
life and extinguished by evil desire. And besides the things
15 John 17.24.
16 Matt. 25.1-15.
17 1 Thcss. 5,19.
HOMILIES 33
we have mentioned, nothing so effectually quenches it as un-
kindness, and cruelty, and rapacity.
Indeed, when in addition to not having oil we also throw
cold water on it -for this is avarice, chilling by its hard-
heartedness the souls of its victims whence will it be able to
be kindled again? Well, then, we shall depart, bearing with
us dust and ashes, and with plenty of smoke to convict us of
having had lamps and of having extinguished them. Where
there is smoke a fire must have been extinguished.
However, may it not be our lot to hear those words: I
do not know you. 518 But when may we hear them more
clearly than when on seeing a poor man we act as if we did
not see him? When we do not recognize the hungry Christ,
He also will not recognize us when we are without oil, and
rightly so. Indeed, if a man ignores a person in distress and
does not give him what he has, how will he expect to receive
in his turn what is not his?
Therefore, I beseech you, let us conduct all our affairs and
expend every effort so that the oil may not fail us, but we may
fill our lamps and go into the marriage with the Bridegroom.
May we all attain to this, by the grace and mercy of our
Lord Jesus Christ. Through Him and with Him glory be to
the Father, together with the Holy Spirit, now and always,
and forever and ever. Arnen.
Homily 51 (John 7.37-44}
'Now on the last, the great day of the feast, Jesus stood and
cried out, saying: "If anyone thirst, let him come to me and
drink. He who believes in me, as the Scripture says, 'From
within him there shall flow rivers of living water. 5 " sl
18 Matt. 1.12.
1 John 7,37,38.
34 SAINT JOHN CHRYSOSTOM
Those who come to the divine preaching and pay attention
to it with faith must show the desire of the thirsty for it and
stir up a similar longing in themselves. In this way, to be sure,
they will be able very carefully to preserve what is said. And
this is so for, when the thirsty receive a cup, they drain it
very eagerly, and then their thirst is slaked. In the same way,
also, then, if those who hear the divine words accept them
thirstily, they will never cease until they exhaust them.
Indeed, because we must ever be thirsty and hungry in this
sense, Christ said: 'Blessed are they who hunger and thirst
for justice.' 2
Here, likewise, He says: 'If anyone thirst, let him come to
me and drink.' Now, this means something like this: 'I draw
no one to Me by compulsion or force, but I call the man who
has a great desire and is on fire with longing.'
But why did the Evangelist note that it was 'on the last, the
great day of the feast'? I ask this for both the first and the
last were great days, and they spent the days between them
largely in feasting. Why, then, did he say e on the last'?
Because on that day they were all assembled.
On the first day, of course, Christ was not present, and He
mentioned the reason to His brethren. However, not even on
the second or third day did He say any such words as those
mentioned above, so that His words might not lose their
effect, since His hearers were about to go to their feasting.
But on the last day, when they were departing for home, He
gave them supplies for their journey to salvation. Now, He
cried out' partly to show His fearlessness, and partly on
account of the size of the crowd. Moreover, to show that He
was speaking of spiritual nourishment, He added: 'He who
believes in me, as the Scripture says, "From within him there
shall flow rivers of living water." *
2 Matt. 5.6.
HOMILIES 35
Here the word KOiXlocq means 'heart 53 as Scripture says
elsewhere : 'And your law is within my heart. 4
'But where does Scripture say: "From within him there
shall flow rivers of living water 55 ? 5
Nowhere. 5
'What, then, is the meaning of the words: "He who
believes in me, as the Scripture says 35 ?'
Here we must place the punctuation so that the words,
Trom within him there shall flow rivers of living water, 5 may
be part of Christ's words. 6 For, since many were saying:
'This is the Christ 3 and 'When the Christ comes, will he work
more signs than this man works?' He was showing them that
they must revise their ideas and believe in Him, not so much
from His miracles as from the Scriptures. Many, to be sure,
even when they saw Him working wonders, did not accept
Him as Christ. And they were even going to say: 'Do not
the Scriptures say that it is of the offspring of David that the
Christ is to come? 57
Moreover, He repeatedly returned to this subject, since He
wished to show that He was not avoiding the proof of His
identity based on the Scriptures; hence, He sent them to them
again and again. Now, I say this for before this He had said:
'Search the Scriptures'; and again: 'It is written in the
3 Literally 'belly'; Confraternity translation: 'within him/ The KOiAioc
is regarded in the Old Testament as the seat of man's emotional
nature. Following the Semitic custom of expressing emphasis by
mentioning some part of the body, the word is an emphatic way of
saying: 'From him shall flow.' Cf. ICC 1.283.
4 Ps. 39.9.
5 This specific quotation cannot be identified, despite the fact that
f\ ypoccpf], as used here, always indicates a definite passage in the Old
Testament. The idea expressed is scriptural and can be found in
many texts; cf. Merk 336 for examples.
6 That is, 'He who believes in me as the Scripture says, from within
him there shall flow rivers of living water'; an ingenious exegesis,
though discarded by modern Scriptural criticism. Cf. ICC 1.281-283;
Confraternity Commentary 322.
7 John 7.42.
36 SAINT JOHN CHRYSOSTOM
prophets, u And they all shall be taught of God' 35 ; and:
'Moses accuses you.' 8 And here, by saying: 'As the Scripture
says, from within him shall flow rivers of living water,' He
is alluding to the wealth and abundance of grace. He spoke
in a similar vein elsewhere: 'A fountain of water, springing
up unto life everlasting/ 9 that is ['He who drinks of the water
that I will give him'] will have much grace.
In another context, then, He said 'life everlasting/ while
here He speaks of 'living water. 3 And by 'living' He means
'ever-active.' For, when the grace of the Spirit enters into the
soul and takes up its abode there, it gushes forth more
abundantly than any fountain and does not cease, nor become
exhausted, nor stand still. Well, then, to show at the same
time its unceasing attendance upon the soul and its ineffable
activity He called it 'a fountain' and 'rivers' : not one river,
but rivers without number. And in the other context He in-
dicated its generous flow by the word 'springing up.'
Moreover, one may see clearly what is meant if one con-
siders the wisdom of Stephen, the fluency of Peter, and the
forcefulness of Paul, and notices how nothing could oppose
them, nothing withstand them: whether popular fury, or
violence of tyrants, or plots of demons, or daily deaths but,
like rivers borne along with rushing turbulence, they swept
all aside and carried it off. 'He said this of the Spirit/ the
Evangelist said, 'whom they who believed in him were to
receive; for the Holy Spirit was not yet with them.' 10
'Then how did the Prophets prophesy and work countless
wonders?'
The Apostles, indeed, cast out demons, not by the Spirit,
8 John 5.39; 6.45; cf. 5.46.
9 John 4.14.
10 The Confraternity translation, following a strong manuscript tradition
for the variant o66[iEVOV, translates: 'had not yet been given.' CL
Merk 336.
HOMILIES 37
but by the authority of Christ, as He Himself asserted: 'If
I cast out demons by Beelzebub, by whom do your children
cast them out? 511 He said this to make it clear that before the
crucifixion they all cast out demons, not by the Spirit, but by
His power. Accordingly, at the time when He was on the
point of assigning their mission, He said: 'Receive the Holy
Spirit'; and again: 'The Holy Spirit came upon them and
then they did signs. 312
However, when He was sending them out during His
public life the Evangelist did not say: 'He gave them the
Holy Spirit,' but: 'He gave them power, and said: 'Cleanse
lepers, cast out devils, raise the dead. Freely you have
received, freely give." ' 13 In the case of the Prophets, to be
sure, it is acknowledged by all that there was a giving of the
Holy Spirit, but grace itself was retrenched and removed
and altogether departed from the earth from the day on
which the words were uttered: 'Your house is left to you
desolate.' 14
Yet the scarcity of grace actually began to be felt even
before that day. For no longer was there a Prophet among
them, nor did grace attend their sacred rites. Thus, the Holy
Spirit had been withdrawn though He was to be poured
forth later in abundance and the beginning of this renewed
giving would be made after the crucifixion. Not only would
the gift be more abundant, but it would be accompanied by
greater gifts of grace. (And I say this for it was a more
wonderful giving, as when He said: 'You do not know of
what manner of spirit you are 5 ; and again: 'Now you have
not received a spirit of adoption as sons. 515 For in truth
II Matt. 12.27.
12 John 20.22; Acts 19.6.
13 Matt. 10.1,8.
14 Matt. 23.39.
15 Luke 9.55; Rom. 8.15.
38 SAINT JOHN CHRYSOSTOM
those of old also possessed the Spirit themselves, but they did
not provide others with It, while the Apostles filled in-
numerable others with It. )
Therefore, since they were going to receive this grace,
though it had not yet been given, for this reason the
Evangelist said: 'The Holy Spirit was not yet with them/
And therefore, too, in speaking of this grace he asserted : 'The
Holy Spirit was not yet with them 5 that is, not yet given
'seeing that Jesus had not yet been glorified,' calling His
crucifixion 'glory. '
In truth, since we were enemies, and sinners, and lacking
the grace of God, and hateful to God, grace was a proof of
our restoration to favor, Morever, since a gift is usually be-
stowed, not on those who inspire dislike, but on friends and
those who meet with approval, it was necessary for a sacrifice
to be offered first on our behalf, and for man's unfavorable
status to be destroyed and for us to become friends of God,
and then to receive the gift. Indeed, if this was necessary in the
case of the promise to Abraham, 16 much more was it so in the
case of grace. To make this clear Paul said: 'For if they
who are of the Law are heirs, faith is made empty, for the
Law works wrath.' 17
Now, what he meant is something like this: 'God promised
to give the land to Abraham and his descendants, 18 However,
his descendants were unworthy of the promise and could not
obtain favor by their own works. Therefore faith came in, an
easy condition, in order to attract grace, and that the
promises might not fail of fulfillment.' And Paul said : There-
fore the promise was the outcome of faith, that it might be a
favor, in order that it might be secure.' 19 That is why it was
16 Cf. Gen. 15.6-20.
17 Rom. 4.14,15.
18 Cf. Gen. 17.8.
19 Rom. 4.16.
HOMILIES 39
fi a favor/ because they were not able to obtain it by the
sweat of their brow.
But why, when Christ said 'as the Scripture says/ did He
not add quotations from it? Because their understanding was
thoroughly corrupt. For, some were saying: 'This is the
Prophet.' Others were saying: 'The Christ is not to come
from Galilee, but from the village of Bethlehem. 3 Still others
were saying: 'When the Christ comes, no one will know
where he is from. 5 Their opinion was divided, as it usually
is in a disorderly crowd. And certainly they did not pay
attention to His words, not even for the sake of acquiring
information.
Accordingly, that is why He did not reply to them though
they said: 'Can the Christ come from Galilee?' Yet, although
Nathanael declared more vehemently and more con-
tentiously: 'Can anything good come out of Nazareth? 320 He
praised him as a true Israelite. These men, however, and
those who said to Nicodemus: 'Search [the Scriptures] and
see that out of Galilee arises no Prophet,' 21 were speaking,
not in the attempt to acquire information, but merely to
destroy the reputation of Christ. Nathanael, on the contrary,
said this because he was a lover of truth and well versed in
ancient lore, while they were intent on one thing only: to
deny that He was the Christ. And therefore He revealed
nothing to them.
Surely those who contradicted themselves by saying at one
time: 'No one will know where he is from,' and at another:
'[He will come] from Bethlehem' clearly would have con-
tinued to contradict, even when they learned the truth.
Granted, indeed, that they were in ignorance regarding the
place that He actually came from Bethlehem because of
His being brought up in Nazareth (though even this was
20 John 1.46.
21 John 7.52.
40 SAINT JOHN CHRYSOSTOM
really not pardonable for He was not born there). Surely
they were not ignorant, also, of His family, that He was of the
house and family of David? How was it, then, that they
said: 'Is it not of the offspring of David that the Christ is to
come? 3 However, they wished to obscure this fact also by the
question, since they said everything with evil intent.
Moreover, why did they not address Him and say: 'When
we are perplexed about everything else, You bid us to believe
in You according to the Scriptures. Tell us, how is it that
the Scriptures say that the Christ is to come from Bethlehem,
while you come from Galilee? 3 However, they said none of
this, but uttered all their words maliciously. In truth, because
they were not seeking to acquire information, nor did they
desire to do so, the Evangelist at once added: 'Some wanted
to seize him, but no one laid his hand on Him/ Actually,
even if there were nothing else, this at least was enough to
bring them to compunction. However, they were not moved,
even as the Prophet said : 'They were separated and repented
not. 322
Such as this, in truth, is malice. It is satisfied to stop at
nothing; it is intent on one thing only, namely, to destroy
the object of its machinations. However, what does Scripture
say? 'He that diggeth a pit for his neighbor, shall fall into it.' 23
And this happened even then. For they wished to destroy Him
in order to suppress His preaching, but just the opposite took
place. His preaching flourished by the grace of Christ, where-
as all their schemes have been snuffed out and have perished.
Further, they have lost their fatherland, and freedom, and
security, and worship, and have been deprived of all honor
and glory, and become slaves and captives.
Accordingly, since we know these things, let us never plot
against others, because we have learned that by so doing we
22 Ps. 34.16 (Bouai) .
23 Cf. Prov. 26.27.
HOMILIES 41
are sharpening the sword against ourselves and wounding
ourselves more deeply than others. But has someone offended
you and you wish to pay him back? Do not pay him back,
for you will not be able to repay him in this way. Indeed, if
you take revenge, you are not revenged. Now, do not think
that what I have said is a riddle ; on the contrary, it is a true
statement.
'How, and in what way? 3
Because, if you do not take revenge, you make God the
man's enemy, whereas if you do take revenge, that is no
longer so. For, 'Vengeance is mine; I will repay, says the
Lord.' 24 Now, if we have slaves and if, when they quarrel with
one another, they do not submit their differences to us for
judgment and punishment, but take care of them themselves,
even if they submit to us a thousand times over, we are not
requited but even are offended. 'Run-aways and knaves,' we
say, e you ought to have submitted everything to my judgment.
But since you have anticipated and taken revenge, do not
bother me in future.' Much more will God speak in this way,
since He has exhorted us to yield to His judgment in
everything.
Truly, how strange it is that we require of our servants so
much virtue and obedience, while we do not yield to the
Lord the submission which we wish our slaves to yield to us !
And I am saying this because of your disposition to take
revenge on one another, since the truly virtuous man ought
not to do this, but ought to pardon and overlook offenses,
even if there were not that great reward in store, namely, to
receive forgiveness of sin in return.
If, indeed, you pass censure on the man who has committed
a fault, why, may I ask, do you yourself offend and fall into
the same faults? He has insulted you? Do not insult him
in return, because in that case you have insulted yourself. He
24 Rom. 12,19; Deut. 32.35.
42 SAINT JOHN CHRYSOSTOM
has struck you? Do not strike back, because in no way do you
derive profit from that. Has he hurt your feelings? Do not
hurt his in return, because there is no gain in that, but you
have become in turn like him.
You will be able to make him ashamed in this way : if you
suffer meekly, with gentleness; thus you will be able to dis-
comfit him; thus you will be able to make him weary of his
anger. No one cures evil by evil, but evil by good. Certain
Greek philosophers reached this conclusion. Let us be
ashamed, then, if, when there is such virtue among the
pagans who lack divine wisdom, we should appear inferior
to them. Many of them have been wronged and have borne
it; many have been falsely accused and have not taken re-
venge; they have been plotted against and have shown
kindness.
Moreover, it is not a little to be feared that some among
them may be found superior to us in their way of life and so
may cause our punishment to be more severe. For, when we
who have shared in the Spirit, we who are in expectation of
the kingdom, we who live virtuously for a heavenly reward,
we who do not fear hell, we who are bidden to be angels, we
who enjoy the benefit of the Mysteries, when, I repeat, we do
not overtake them in practicing the same degree of virtue,
what pardon shall we have? Indeed, if we must surpass the
Jews (for, 'Unless your justice exceeds that of the Scribes and
Pharisees/ Scripture says, 'you shall not enter the kingdom of
heaven 5 ), 25 much more so the heathen; if Pharisees, much
more so unbelievers. For if, when we do not surpass the
Pharisees' way of life, the kingdom will be closed to us, if we
show ourselves inferior to the heathen how shall we be able to
attain to it? Let us, then, cast out all bitterness and anger and
passion.
'To say the same things is not irksome to me, but it is
25 Matt. 5.20.
HOMILIES 43
necessary for you.' 26 Now this is true, for physicians also
repeatedly make use of the same remedy. Similarly, we shall
not cease shouting the same cries, giving the same reminders,
teaching the same lessons, making the same exhortations. And
we shall do so for the importunity of the affairs of this life
is great and makes us forgetful, so we need unceasing
instruction.
Therefore, in order that we may not gather in this place
fruitlessly or in vain, let us show forth the fruits by our works
in order that we may attain to the blessings of the life to come,
by the grace and mercy of our Lord Jesus Christ. Through
Him and with Him glory be to the Father, together with the
Holy Spirit, now and always and forever and ever. Amen.
Homily 52 (John 7.45-8.19}
'The attendants therefore came to the chief priests and
Pharisees; and these said to them, "Why have you not
brought him?" The attendants answered, "Never has man
spoken as this man." J1
Nothing is clearer than truth, nothing more simple to grasp,
if we ourselves do not act perversely. Similarly, therefore,
there is nothing that causes us more trouble than when we
act perversely. For, see, the Pharisees and the Scribes who
seemed, in truth, to be more learned, who were continually
in Christ's company for the sake of plotting against Him, who
even witnessed miracles and read Scripture, derived no benefit
from all this, but even suffered harm thereby.
The attendants, on the other hand, though they could lay
claim to none of this> were captivated by a single sermon, and
26 Cf. Phil. 3.1.
1 John 7.45-47.
44 SAINT JOHN GHRYSOSTOM
despite the fact that they had gone to seize Him, they returned
overwhelmed with admiration. Not only may we admire their
wisdom, because they did not need miracles but were won
over by His teaching alone (for they did not say: 'Never
has man worked miracles as this man/ but what? 'Never has
man spoken as this man 5 ) well, then I repeat, not only may
we admire their wisdom, but also their courage, because they
said this to the Pharisees, to those who were hostile to Him
and who were doing everything in pursuance of their enmity.
'The attendants came, 3 the Evangelist declared, 'and the
Pharisees said to them, "Why have you not brought him?" '
Now, it was a much greater thing to come back than to have
stayed away. For in the latter case they would have escaped
the fault-finding of the Pharisees, while actually they became
heralds proclaiming the wisdom of Christ, and so displayed
their courage the more. Moreover, they did not say: 'We were
unable to bring Him because of the crowd, since they listen
to Him as to a prophet. 5 On the contrary, what did they say?
'Never has man spoken as this man/ Though they could have
uttered that defense of themselves, they yet disclosed their
own real opinion.
Indeed, this was the opinion not of His admirers only, but
even of these accusers, because they had sent them to seize
Him, when they ought rather to have gone themselves to hear
Him. Yet they did not hear a lengthy discourse, but, on the
contrary, a short one. For, when the mind is open to con-
viction, there is no need of long speeches. Truth is like that.
What, then, did the Pharisees do? Though they ought to
have shown compunction, they did just the opposite and
found fault with them, saying: 'Have you also been led
astray? 5 Up to this point they had been coaxing them along
by blandishments, and had not spoken harshly lest they might
end by becoming estranged. Now, however, they showed
their feelings, yet spoke with caution. For, though they ought
HOMILIES 45
to have asked: 'What did He say? 3 and then ought to have
shown admiration at His words, they did not do so, because
they felt that they, also, might be won over. And so they
argued with them from a very foolish premise. 'Why has no
one of the rulers believed in him? 3 they asked. Do you blame
this on Christ, then, rather than on those who have failed to
believe?
'But this crowd, which does not know the Law, is accursed, 5
they declared. Actually, this is a greater indictment of you:
that the crowd has believed, while you have not. The former
are acting the part of those who know the Law; why, then,
are they laid under a curse? You, rather, who do not keep the
Law, are. the ones who are laid under a curse, not those who
obey the Law. Moreover, they ought not to have made a
false accusation of Him in whom they did not believe, basing
their charge on the evidence of unbelievers. For this is not
the right way to act. In that case you have also not believed
in God, as Paul says: Tor what if some of them have not
believed? Will their unbelief make void the fidelity of God?
By no means.'
Indeed, the Prophets repeatedly charged them saying:
'Hear, ye rulers of Sodom' and 'Thy princes are faithless.' 2
And again: 'Is it not your part to know judgment?* 3 In fact,
everywhere they vehemently upbraided them. What, then?
Will someone on that account find fault with God? Perish the
thought! The fault, in truth, is with them. Moreover, what
better proof could one offer that you do not know the Law,
than that of your failure to obey it?
Now, when they said: 'Has anyone of the rulers believed
in him?' and '[This crowd,] which does not know the Law,'
Nicodemus in consequence attacked them and spoke as
follows: 'Does our Law judge a man unless it first give him
2 Isa. 1.10,23.
3 Mich. 3.1.
46 SAINT JOHN CHRYSOSTOM
a hearing? 3 He was proving, to be sure, that they neither
knew the Law, nor carried out the Law. For, if it prescribed
that no one put a man to death without first giving him a
hearing, and if these men had striven to do this before giving
a hearing, they were transgressors of the Law,
Moreover, since they asserted that not even one of the
rulers believed in Him, for this reason the Evangelist made
note of the fact that Nicodemus 'was one of them/ to prove
that there were rulers, also, who did believe in Him. Not yet,
to be sure, did they admit it as openly as they ought; never-
theless, they were followers of Christ. And see how cautiously
he made his accusation. For he did not say: 'you wish to kill
Him, yet are merely condemning the Man as a seducer.' No,
he did not address them in this way, but less harshly, to
hinder their unspeakable purpose, and their ill-advised and
murderous design.
For this reason he directed the discussion to the Law by
saying: 'Unless it give a careful hearing and know what he
does.' Hence, there is need not merely of a hearing, but even
of a careful one. This is the meaning of 'And know what he
does' : what His aim is, and why, and what His intention is,
whether He wishes to overthrow the state and is acting as an
enemy. Discomfited, then, because they had said; 'No one
of the rulers has believed in him, 5 in their reply to his words
they upbraided him, neither violently nor yet sparingly.
For how did it follow, when he had said: 'Our law does not
judge anyone,' for them to reply: 'Art thou also a Galilean?'
In fact, though they ought to have proved that they had not
sent, without a trial, to summon Him, and that they were not
obliged to give their reasons to him, they made their reply
more roughly and angrily: 'Search and see that out of
Galilee arises no prophet. 5
But what was it that Nicodemus actually said? That He
was a Prophet? He said that He ought not to be sentenced
HOMILIES 47
without a trial. And they insolently added these words as
though to one knowing nothing about the Scriptures, as if one
were to say: 'Come now, learn/ for that is the meaning of
'Search and see.'
What, therefore, did Christ do? Inasmuch as they kept re-
turning on every occasion to the subject of Galilee and the
Prophet, to remove all suspicion that might arise from these
hostile remarks, and to show that He was not merely one of
the Prophets, but is the Lord of the world, He declared: 'I
am the light of the world' 4 not merely of Galilee, or of
Palestine, or of Judea.
What, then, was the comment of the Jews? Thou bearest
witness to thyself. Thy witness is not true/ Oh, what madness !
He sent them again and again to the Scriptures, and they
said: 'Thou bearest witness to thyself. 3 But what testimony
did He give?
C I am the light of the world.' What He said was great, truly
great; however, it did not disconcert them much, because He
was not now making Himself equal to His Father, or de-
claring that He is His Son, or that He is God, but merely
light.' Nevertheless, they wished to discredit this, also, because
this was a much greater claim than to say: 'He who follows
me does not walk in the darkness/ meaning light' and 'dark-
ness 3 in a spiritual sense, that is, 'He does not remain in error. 3
By His words here He was spurring on and encouraging
Nicodemus, because he had spoken up bravely, and also
praising the attendants who had done this. Moreover, to cry
out 5 His message as He did was the action of one who wished
to cause others also to listen. At the same time, His words
4 St. John Chrysostom omits altogether the episode of the adulteress
(John 8.1-11), apparently following one of the many Greek manu-
scripts in which it is omitted. Cf. the Confraternity Commentary 323.
5 The expression TO Kpoc^ou is St. John Chrysostom 's. The Greek New
Testament has \dXt|av; Confraternity translation: 'spoke.'
48 SAINT JOHN CHRYSOSTOM
subtly implied that though they 6 were contriving their schemes
both in darkness and in error, they would not vanquish the
Light. Besides, He was reminding Nicodemus of those words
which He had formerly said to him: 'Everyone who does
evil hates the light, and does not come to the light, that his
deeds may not be exposed.' 7 And since they were saying that
no one of the rulers believed in Him, it was for this reason that
He declared: 'He who does evil does not come to the light. 5
He was showing that the failure to come was caused, not by
the weakness of the Light, but by their perverse dispositions.
They answered, and said to Him : 'Thou bearest witness to
thyself. 3
What did He reply? 'Even if I bear witness to myself, my
witness is true, because I know where I came from and where
I go. But you do not know where I came from. 3 These men
were bringing up what He had previously said, 8 as if it were
especially applicable here. What, then, did Christ now
answer? To refute that opinion and to show that He had
made those statements as if addressed to them and to their
suspicion that He was merely man, He said: 'Even if I bear
witness to myself, my witness is true, because I know where
I came from/
What does this mean? 'I am from God, and I am God and
I am the Son of God. Furthermore, God himself is a trust-
worthy witness to Himself. But you do not know Him. You
wish to do evil, 3 He meant, 'and though you know, you pre-
tend not to know, but speak of everything in a human sense
because you are unwilling to consider anything more than
what appears to the senses. You judge according to the flesh.
Just as to live according to the flesh is to live wickedly, so to
judge according to the flesh is to judge unjustly. I judge no
6 The Pharisees.
1 John 3.20
8 That is, regarding the veracity of a man's own testimony in his own
behalf.
HOMILIES 49
one. And even if I do judge my judgment is just. 3 What He
meant is something like this : 'You judge unjustly.'
'But if we judge unjustly, 3 you will say, 'why do You not
accuse us? Why do You not punish us? Why do You not
condemn us?'
'Because I did not come for that/ He replies. For, that is
the meaning of the words : 'I judge no one. And even if I do
judge, my judgment is true. Besides, if I wished to judge, you
would be of the number of the condemned. Now I am saying
these things, not yet as judge/ He says. 'And on this account
I have not spoken [to condemn you]. I am not yet speaking
as judge, as if I were not confident that if I judged I should
convict you (and I say this for if I judged I should justly
condemn you). However, the present is not the time for
judgment.'
Moreover, by saying: 'I am not alone, but with me is he
who sent me, the Father/ He was referring indirectly to the
future judgment. And He was here alluding as well to the
fact that it was not He alone who would condemn them, but
also the Father. Next, however, He caused them to lose sight
of this fact entirely by focusing their attention on His own
testimony: 'And in your Law it is written that the witness
of two persons is true, 5
What, then, would the heretics say to this? They would cry:
'How is He in any way superior to other men, if we are to
accept His words on their face value? For, in the case of men
this ruling has been laid down because no man is considered
a reliable witness in behalf of himself, but in the case of God
how could this statement be valid? How is it, then, that He
said "two"? Surely it was not because there are two Persons,
or because They are men and for that reason there are two
witnesses. Indeed, if He said this because there are two wit-
nesses required, why did He not resort to John's testimony?
And why did He not say: "I bear witness to myself and John
50 SAINT JOHN CHRYSOSTOM
bears witness to me"? Why did He not take refuge in the
angel? Why did He not take refuge in the Prophets? And I
say this for He could have found other witnesses without
number.'
However, He did not wish to show merely that there were
two witnesses, but that there were two who were even of the
same substance. They said to Him: 'Who 9 is thy father?'
He then replied: 'You know neither me nor my Father.'
Actually they did know, but, since they were talking as if
they did not know, and in order to try Him out, He therefore
did not consider them worthy of a reply.
Henceforward, because the crucifixion was drawing near,
He would say everything more explicitly and with more free-
dom, and place more reliance on the evidence of His miracles
and of those who followed His teaching. Thus, He declared :
* I know where I came from.' This statement did not disturb
them very much, but He would alarm them more by adding :
'and where I go,' since He was not going to remain dead.
Yet, why did He not say: C I know that I am God,' but: C I
know where I came from'?
He continually interspersed statements of lowly tenor
among sublime ones and even cloaked over the latter. For,
after He had said : C I bear witness to myself,' and had proved
this, He proceeded to something more lowly, as if He said:
*I know by whom I have been sent and to whom I shall
return.' In this way, to be sure, they could not contradict
Him, since they heard that He had been sent by Him and
would return to Him. C I have not said anything false,' He was
asserting, 'inasmuch as I have come from the true God and
shall return to Him. You, on the other hand, do not know
God ; therefore, you judge according to the flesh. For, though
you have heard so many proofs and arguments you still say:
9 TIC;; the Greek New Testament has itou; Confraternity translation:
'where/
HOMILIES 5 1
"His witness Is not true." Yet you considered Moses a reliable
witness both with regard to what he said of others and with
regard to what he said of himself. But you do not have the
same opinion of the Christ. This is what "judging according
to the flesh" means.'
'I judge no one.' Now, He had asserted: 'The Father does
not judge any man. 10 How was it, then, that He now said:
'And even if I do judge, my judgment is true, because \ am
not alone'? Once again He was addressing Himself to their
thoughts. That is, He meant: 'My judgment is also that of
My Father. The Father in judging would not pass a judgment
different from Mine, nor would I voice one different from
His.' Moreover, why did He make mention also of the Father?
He did so because they would not think that the Son was to be
believed, unless He had received the witness of the Father,
However, in other respects the saying does not hold good.
For, in the case of men, when two persons bear witness in
another man's affair, then the testimony is considered true;
that is what 'the witness of two persons' means. But, if a
man is going to bear witness to himself, there are no longer
two persons.
Do you perceive that He spoke as He did for no other
reason than to demonstrate His consubstantiality with the
Father, and likewise to show that of Himself He did not need
any other witness, and also to prove that He was no less
powerful than the Father? See, then 5 His autonomy. 'It is I
who bear witness to myself, and he who sent me, the Father,
bears witness to me.' Further, if He were of inferior substance,
He would not have made this declaration. But now, that you
may not think that the Father was brought in for the sake of
the number, 11 notice that His power is in no way different
from the Father's.
10 John 5.22.
11 That is, two.
52 SAINT JOHN CHRYSOSTOM
A man acts as witness when he is on his own merits a
reliable witness. But this holds good in the affair of another
man, and not when he is in need of testimony himself. In his
own affair, on the contrary, when he is in need of witness
coming from someone else, he is no longer considered a
reliable witness. Here, however, it is just the opposite. And I
say this for, though Christ is bearing witness in His own
affair and though He asserts that witness is being borne Him
by Another, He also declares that He is a reliable witness, to
show His complete autonomy.
Why is it, indeed, that after saying: C I am not alone, but
with me is he who sent me, the Father,' and 'The witness of
two persons is true/ He did not end with that, but added:
It is I who bear witness to myself? It is evident that it was
to make clear His autonomy. Moreover, He put Himself in
the first place: 'It is I who bear witness to myself.' Here He
was pointing out both that He was equal to the Father in
honor, and that it was of no profit to them if they maintained
that they knew God the Father, while they did not know
Him. 12 Further, He was saying that the fact that they did not
desire to know Him was responsible for this. He therefore
asserted that it is not possible to know the Father apart from
Him, that He might thus perhaps draw them to know Him.
For since, though they scorned Him, they continually were
seeking to know the Father, He said : 'You cannot know the
Father apart from Me,' Consequently, they who blaspheme
the Son blaspheme -not Him alone, but also His Father.
Let us avoid these errors, and let us give glory to the Son.
Indeed, if He were not of the same nature as the Father, He
would not have spoken as He did. If He were merely a
teacher and actually was of a different substance, it would
be possible for a man to know the Father without knowing
Him, and, again, it would be possible for a man who knew
12 That is, God the Son.
HOMILIES 53
Him not to know the Father at all For he who knows a man
does not thereby know an angel.
'Yes,' you will object, 'but he who knows creation knows
God.'
By no means. There are many who know creation nay,
rather, all men do (for they see it), yet they do not
know God.
Let us, then, give glory to the Son of God, not alone by this
glory, but also by that of our works. For it is nothing without
them. See, Scripture says: Thou art called Jew, and dost rely
on the Law, and dost glory in God. Thou therefore who
teachest another, dost thou not teach thyself? Thou who dost
glory in the Law, dost thou dishonor Qod by transgressing
the Law. 313
See to it that we, also, while we glory in the true Faith, do
not dishonor God by failing to give the example of a life in
accordance with our faith, and so cause Him to be blas-
phemed. And I say this for He wishes the Christian to be a
teacher of the world, its 'leaven,' and 'light,' and 'salt.' 14
Now, what is the 'light'? A shining life with no shadow of
evil. Light is not useful to itself, nor is salt, nor leaven, but
c;ach is of service to others. Thus, not merely our own advan-
tage is required of us, but also that of others. For if the salt
is not salty it is not salt. Further, He showed something else
besides; namely, that, if we ourselves live good lives, others
will follow our example, while as long as we ourselves do not
live good lives, we shall not be able to help others to do so,
Let there be no vanity, no softness among us. Worldly
pursuits, to be sure, have this kind of nature, and such a
nature the cares of this life have. That is why the foolish
virgins were so called, because they were preoccupied with
13 Rom. 2.17; 21.23.
14 Matt. 13.33; 5.13-16.
54 SAINT JOHN CHRYSOSTOM
vain trifles, worldly pursuits gathering possessions here, but
not where they ought to store them.
It is to be feared, therefore, that we may suffer the same
fate; it is to be feared that we also may depart, clad in soiled
garments, to that place where all have bright and shining
ones. In truth, there is nothing more defiling than sin, nothing
more impure. For this reason the Prophet cried out, to reveal
its nature: 'Noisome and festering are my sores.' 15 And if
you wish to learn the foulness of sin, think of it after it has
been committed, when you are rid of the evil desire, when its
fires no longer cause disturbance, and then you will perceive
what sin is.
Think of anger when you are in a state of calm; think of
avarice when you become free from that passion. There is
nothing more shameful, nothing more defiling than rapine
and greed. We repeat this frequently, not out of a desire to
annoy you, but to gain a great and wonderful advantage for
you. Moreover, he who does not begin to live righteously
after hearing me the first time will, perhaps, do so after
hearing me the second time; and he who disregards the
second, will perhaps reform his life after the third time.
Thus, may we all get rid of all wickedness and possess the
good odor of Christ. Glory be to Him, together with the
Father and the Holy Spirit, now and always, and forever
and ever. Amen.
15 Ps. 37.6.
HOMILIES 55
Homily 53 (John 8,20-30)
'Jesus spoke these words in the treasury, while teaching in
the temple. And no one seized him, because his hour had not
yet come. 31
Oh, the insanity of the Jews! Before the Pasch they were
seeking Him; then they found Him in their midst and
repeatedly tried to arrest Him, both by their own efforts and
through those of others, and were unable to do so. Yet they
were not dumbfounded at His power, but persisted in their
evil designs and did not cease from them.
Now, to indicate that they kept trying unceasingly, the
Evangelist said: 'He spoke these words in the treasury, while
teaching in the temple. And no one seized him. 3 He was
speaking in the temple, and in the office of teacher, a thing
that was enough to rouse them still more. Further, He was
saying things that angered them, things because of which they
censured Him, on the ground that He was making Himself
equal to the Father. I say this for that is the meaning of the
words : 'The witness of two persons is true.' Nevertheless, 'He
spoke these words in the temple/ the Evangelist recorded, and
in the guise of teacher, 'and no one seized him, because his
hour had not yet come;' that is, because it was not yet the
fitting time at which He willed to be crucified.
Hence, even when that time came, it was not a work
accomplished by their power that took place, but one of His
own planning. In truth, they themselves wished to accomplish
it before that, but were not strong enough. They would not
even then have been strong enough, therefore, if He Himself
had not allowed it.
'Again, therefore, Jesus said to them, "I go, and you will
seek me." ' Why in the world did He keep saying this
repeatedly? To upset and terrify their minds. Notice, indeed,
1 John 8.20.
56 SAINT JOHN GHRYSOSTOM
how much fear this caused. For, though they wished to kill
Him in order to be rid of Him, they sought to find out where
He was going, so great were the implications of what He said.
Now, He wished to teach them something else, namely,
that His departure would not be the result of their use of
force, but He was foretelling it ahead of time, and was
prophesying the Resurrection by these words.
Therefore they kept saying, "Will he kill himself?" '
What, then, did Christ reply? To remove that suspicion of
theirs and to show that such an action is a sin, He said : 'You
are from below. 3 And what He meant is something like this:
s lt is no wonder that you have such thoughts earth-bound
as you are and that you are not spiritual-minded, but I
will do no such thing, for I am from above. You are of this
world.' Here again He was referring to their worldly and
earthly thoughts. From this it is clear that the words, C I am
not of this world/ do not mean that <He did not become in-
carnate, but merely that He was completely divorced from
their wickedness. This is the correct meaning, for He also
said that His disciples were not of this world; nevertheless,
they did have human bodies.
Accordingly, just as Paul, by saying 'You are not carnal,' 2
did not mean that they were without bodies, so by saying that
His disciples were not of this world, Christ was testifying
nothing else of them than their virtuous lives.
Therefore I said tq you that if you do not believe that I
am he, you will die in your sins.' Now, if He came for the
purpose of taking away the sins of the world, and it is not
possible for them to be removed except by baptism, anyone
who does not believe must still possess 'the old man.' More-
over, he who does not will the latter's death and burial by
faith will perish with him, and will go to the next world to
pay the penalty for his sins of the past. That is why Christ
2 Rom. 8.9.
HOMILIES 57
said: 'He who does not believe is already judged 33 not only
because of his unbelief, but also because he departs, still
keeping possession of his sins of the past.
They therefore said to him, "Who art thou?" ' Oh, what
stupidity ! After so long a time, and miracles, and teaching,
they asked: 'Who art thou?'
What did Christ reply? 'Why do I speak to you at all?' 4
What He meant is something like this: 'You do not deserve
to hear My words at all, much less to learn who I am, for you
speak with a skeptical attitude toward everything and pay
attention to nothing I say. Furthermore, I could now refute
all these statements of yours 5 for that is the meaning of C I
have many things to speak and to judge 55 c nay, I have
power not merely to refute, but even to punish, but he who
sent me' that is, the Father 'does not will this. For I have
not come to judge the world, but to save the world. For God
did not send his Son in order to judge the world, but in order
to save the world. 3
'If, then, He sent me to this end, and He is true, it is with
reason that I do not judge anyone now. But I am speaking
these things which are conducive to salvation, not to condem-
nation.' Now, He said this in order that they might not think
that, though He heard such things as they were saying,
through a want of strength He did not assail them, or else
that He was unconscious of their attitude and scoffing.
'They did not understand that he was speaking to them
about the Father.' Oh, what insanity! He spoke to them
unceasingly about Him, yet they did not understand.
Next, since He did not succeed in attracting them by
working many miracles, and by His teaching. He finally
3 John 3.18.
4 The Greek is ambiguous here. This free rendering, found in the
Confraternity translation, best fits in with the explantion of St, John
Chrysostom as given below.
5 John 12.47; cf. 3.17.
58 SAINT JOHN CHRYSOSTOM
spoke to them of the cross, saying: 'When you have lifted up
the Son of Man, then you will know that I am he, and that
of myself I say nothing; and that he who sent me is with me
and the Father has not left me alone. 3 He proved that it was
right for Him to have said: 'Why do I speak to you at all? 3
so little attention did they pay to His words.
'When you have lifted up the Son of Man, will you not
then, most of all, expect to be rid of Me and to do away with
Me? However, I tell you that then, most of all, you will know
that I am he, both because of the signs that will take place,
and because of My resurrection and the destruction [of
Jerusalem]. 3 All these things were, in truth, adequate proof
of His power.
Still, He did not say: 'Then you will know who I am. 3 But
He affirmed: 'When you see that I am not affected per-
manently by death, then you will know that I am He, that is,
the Christ, the Son of God, who both creates and directs all
things, and is not in opposition to God, 3 That, of course, is
why He added : 'And of myself I say nothing. 3 You will indeed
know both things : both My power and My oneness with the
Father. For the words: 'Of myself I say nothing 3 make clear
Their identity of substance and that He uttered nothing at all
that was foreign to the Father's sentiments.
'When in truth you have lost your religion, when it no
longer is of profit for you to worship Him as before, then you
will know that He is doing this to avenge Me and out of
indignation towards those who did not listen to Me. 3 It was
as if He said: Tf I were an enemy and a stranger to God, He
would not have been roused to such anger against you. 3
Isaias also said this: 'He shall give the ungodly for his
burial 3 ; 6 and David: "Then in his anger he will speak to
them. 37 He Himself said: 'Behold your house is left to you
6 Isa. 53.9.
7 Ps, 2.5.
HOMILIES 59
desolate. 58 Moreover, the parables make the same thing clear,
as when He said: 'What will the owner of that vineyard do
to those vine-dressers? He will utterly destroy those evil men.' 9
Do you perceive that at all times He spoke in this tenor
because they did not yet believe?
But, if He will destroy them, as He actually did destroy
them (for He said: 'Bring those men here and slay them,
since they do not wish me to be king'), 10 why did He say that
it was not His work, but referred to what happened as the
work of the Father? He was adapting His words to their
weakness and at the same time giving honor to His Father.
That is why He did not say T am leaving your house, 3 but
'It is left, 5 for He said it impersonally. However, because He
had said: 'How often would I have gathered thy children
together, but thou wouldst not,' and then added: '[Your
house] is left [desolate]/ He showed that He Himself was the
author of the desolation.
To resume: 'Since, though you have received benefits and
have been cared for, you have been unwilling to know Me,'
He said, 'you will know who I am in consequence of your
being punished. And the Father is with me.' In order that
they might not think that the words 'He who sent me' were
those of an inferior, He said 'is with me, 3 since the first clause
refers to His Incarnation; the second, to His Godhead.
Further, 'He has not left me alone, because I do always the
things that are pleasing to him.'
Once again He brought the discourse down to a lowlier
level, since He was continually presenting arguments against
that statement which they kept making, namely, that He did
not come from the Father and did not keep the Sabbath.
In answer, He said: 'I do always the things that are pleasing
8 Matt. 23.38.
9 Matt. 21.40,41.
10 Cf. Luke 19.27.
60 SAINT JOHN GHRYSOSTOM
to him 5 to show that even the breaking of the Sabbath was
pleasing to Him. Likewise, He spoke in this way just before
the crucifixion: 'Dost thou suppose that I cannot entreat my
Father?' 11 Yet when He merely said: 'Whom do you seek? 3
He caused them to fall back prostrate. Why, then, did He
not say: 'Do you suppose that I cannot destroy you?' since
He had proved this by what He did? He was condescending
to their weakness, for He made every effort to prove that He
did nothing in opposition to the Father.
Similarly, then, He was speaking in a somewhat human
fashion here also. And just as He declared: 'He has not left
me alone,' so also He said: 'Because I do always the things
that are pleasing to him. '
'When he was speaking these things, many believed in him. 3
When He brought the discourse down to a lowlier level, then
many believed. Do you still inquire, therefore, why it was that
He spoke in a lowly tenor? Yet the Evangelist was clearly
referring indirectly to this when he asserted: 'When he was
speaking these things, m^ny believed in him,' as much as
crying out by this means: 'Do not be struck with astonish-
ment, dear listener, if you hear something said in a lowly vein.
For, some men had not yet been persuaded that He had come
from the Father, even after such teaching as His. Therefore,
it was with good reason that they heard something less sub-
lime, in order that they might be convinced.' Besides, this was
a justification of those who would in future speak in a lowly
terms of Him. 12
They did believe, then, yet not as they ought, but
Infrequently and sporadically, when they were pleased and
were soothed by the humility of His words. The Evangelist
3howed that they did not have perfect faith by the words
that immediately followed, since by these they insulted Him
11 Matt. 26.53.
12 For example, the Evangelists.
HOMILIES 61
once more. And he made it clear that it was those very same
men who did this when he said: 'Jesus therefore said to the
Jews who had come to believe in him, "If you abide in my
word" 'proving that they had not yet accepted His teaching
but merely were giving attention to what He said. Therefore,
He spoke even more forcefully.
Before, He had declared: 'You will seek me, 13 but this time
when He said it He added something greater: 'in your sins
you will die. 5 Moreover, He showed how this would take
place : 'Because, on coming there, you cannot call Me to your
aid any longer.
'These things I speak in the world. 3 By these words He in-
dicated that He would at length go over to the Gentiles. And
since 'they did not yet understand that He was speaking to
them about the Father 5 before this, He once more spoke of
Him. Moreover, the Evangelist was thus suggesting an ex-
planation of the lowly tenor of His words.
Now, if we are willing to examine the Scriptures in this
way, carefully and systematically, we shall be able to obtain
our salvation. If we unceasingly are preoccupied with them,
we shall learn both correctness of doctrine and an upright
way of life. Even if a man be very hard, and stubborn, and
vain, even if he gain no profit at other times, he will derive
benefit at least during this period. He will receive some help
even though it may not be sufficient to be noticed yet he
will, nonetheless, receive it.
Now, if a person visits a perfume factory or remains near
those engaged in this business, he is scented by the fragrant
smell, even though he does not wish to be. Much more is
this the case with a man as he departs from the church. For,
just as sloth is the fruit of laziness, so also zeal develops from
activity. Even if you are full of evil traits without number,
13 That is, a few days before this; cf. John 7.36.
62 SAINT JOHN CHRYSOSTOM
even if you are impure, do not avoid spending time in this
place.
'But, then/ you will object, 'what if, though I listen, I do
not act on it? 3
There is no small profit in bewailing your wretchedness.
This is not a useless fear. This alarm is not ill-advised. If only
you lament because 'though I listen, I do not act on it, 5 you
will surely arrive sometime at practicing what you hear. For
it is not possible for a man to talk with God and to listen to
God speaking, without deriving profit.
First, as you know, we compose ourselves and wash our
hands, when we wish to hold the book. Do you perceive how
much piety we thus show even before the reading? Accord-
ingly, if we continue with like exactitude, we shall derive
great profit. For, unless the action makes our soul pious,
actually we should not have washed our hands. Furthermore,
if a woman is unveiled, she at once dons her veil as an
indication outwardly of the piety she has within. And if a man
has his head covered, he bares his head. Do you perceive how
the external appearance becomes a token of the piety within?
And then, upon sitting down to listen, one frequently utters
deep sighs and decries his present life.
Let us, then, pay heed to the Scriptures, beloved, and if we
study no other part, let us at least earnestly ponder the
Gospels and let us keep them in our hands.
On opening the book you will at once see the name of
Christ lying within, and will hear the Evangelist saying : 'Now
the origin of Jesus Christ was in this wise. When Mary his
Mother had been betrothed to Joseph, she was found to be
with child by the Holy Spirit. 514
He who hears these words will straightway be filled with
love for virginity, he will marvel at the birth, he will be set
free from things of earth. And it is no trifle when you see the
14 Matt. 1.18.
HOMILIES 63
Virgin deemed worthy of the Spirit and the angel conversing
with her. These things, of course, are apparent from a casual
reading. But, if you continue studying the text to its fullest
meaning, you will at once scorn all the things of this life; you
will despise everything here. If you are wealthy, you will not
rejoice in your wealth, because you have heard that she who
was the wife of a carpenter and born of a humble family
became Mother of your Lord. Moreover, if you are poor, you
will not be ashamed of your poverty, because you have
learned that the Creator of the world was not ashamed of a
very poor dwelling.
In the light of these considerations, you will not rob, you
will not be covetous, you will not steal the possessions of
others; rather, you will be desirous of poverty and despise
wealth. And if this happens, you will banish all eviL
Once more, when you see Him lying in a manger you will
not strive to surround your child with golden adornment, or
to cause a couch to be decorated with silver for your wife.
And if you are not striving for these things you will not be
guilty of greed and rapine because of them.
It is possible to gain many other advantages, also, which
I cannot mention individually at present, but those who have
made trial of them will know them. Therefore, I beseech
you to acquire these books and, along with the books, to
preserve the thoughts derived from them and engrave them
in your minds. For, when the Jews did not pay attention to
them they were bidden to hang the books from their hands. 15
15 The 'Tephillim,' a term derived from the Hebrew word for 'prayer,'
and applied to the phylacteries worn on the forehead or arm. It was
so called because it was a small case containing four inscriptions from
the Old Testament which the sacred writer prescribed to be kept in
the hand, before the eyes, etc. This was meant in a figurative sense,
but interpreting it literally and wearing the Tephillim formed a part
of the exaggerated attention given to outward marks of religion by
the Pharisees Cf. H. Lesetre, Thylacteres/ Dictionnaire de la Bible
15 (1912) 349-353.
64 SAINT JOHN CHRYSOSTOM
We, on the contrary, place them not in our hands, but in
our homes, when we ought to inscribe them on our hearts.
Indeed, by purifying the present life in this way we shall
attain to the blessings to come. May all of us obtain these by
the grace and mercy of our Lord Jesus Christ. Through Him
and with Him glory be to the Father, together with the Holy
Spirit, now and always, and forever and ever. Amen.
Homily 54 (John 8.31-47}
'Jesus therefore said to the Jews who had come to believe
in him, "If you abide in my word, you shall be my disciples
indeed, and you shall know the truth, and the truth shall
make you free." 31
In our affairs, beloved, we have great need of perseverance.
And perseverance is the fruit, when [Christ's] teachings
become deeply rooted in us. No assault of the wind will be
strong enough to uproot the oak which has sent its roots deep
down into the depths of the earth and has become firmly
encompassed by them. Similarly, no one will be strong enough
to overpower the soul that is nailed down by the fear of God,
because to be nailed down is to be more securely fastened
than to be rooted. In fact, the Prophet prayed for this, when
he said: 'Nail my flesh with thy fear.' 2
Do you, also, nail your flesh with it and fasten it as if
pierced by a nail. For, just as those who do so are difficult to
ensnare, so those who do the opposite are easily caught and
readily vanquished. This is the affliction which the Jews
suffered at that time. Though they had heard Christ and had
come to believe in Him, they once more became incredulous.
In the desire, therefore, to deepen their faith so that it might
1 John 8.31-33.
2 Ps. 118.120.
HOMILIES 65
not be merely superficial, He penetrated their souls with more
forceful words. Now, though it is to be expected of those who
believe that they be tolerant even of reproaches, these men
immediately became indignant,
How was this? First, He promised: 'If you abide in my
word you shall be my disciples indeed, and the truth shall
make you free/ He was as much as saying: 'I am going to
wound your pride, but do not be disturbed.' Or, rather, by
these very words He placed a check on their vain thoughts.
Of what, then, would He set them free? Of their sins. But
what did they reply in their conceit?
4 We are the children of Abraham, and we have never yet
been slaves to anyone.' Their thoughts at once turned down
to the earth, and this happened because they were clinging
to the things of this world.
The words, c lf you abide in my word,' were those of One
who was revealing what was in their hearts and who knew
that, on the one hand, they had believed, but, on the other,
they did not persevere in faith. Moreover, He was making an
important announcement to them, namely, that they would
become His disciples. Inasmuch as some had recently defected
from Him, He was indirectly referring to them when He said
'If you abide, 3 because they also had heard Him and come to
believe and had gone away, since they did not persevere in
their belief. 3 Tor, many of his disciples turned back and no
longer went about freely with him.' 4
'You shall know the truth.' That is, 'You shall know Me,
for I am the Truth. All the Jewish teachings were figures, but
you will know the truth from Me, and it will free you from
your sins.' Indeed, just as He had said to the others: 'You
will die in your sins, 3 so also He said to these: 'It will make
$ That is, did not 'abide in His word.'
4 John 6.67.
66 SAINT JOHN CHRYSOSTOM
you free.' Actually, He did not say: 'I will rid you of slavery/
but He left it to them to conclude this.
What, then, did they reply? 'We are the children of Abra-
ham, and we have never yet been slaves to anyone.' Yet, if
it were incumbent on them to wax indignant, they should
have done so at the first part of what He said: 'You shall
know the truth.' They should have said: 'What's that? Do
we not now know the truth? Is our Law false, then, and our
knowledge, too?' However, they were not concerned about any
of this, but were vexed because of worldly considerations, and
because their notions of slavery were based on these.
Truly there are, there are now, I repeat, many who are
filled with shame because of things that should not matter,
and because of this kind of slavery, but who no longer blush
because of the slavery of sin. They would prefer a thousand
times to be called slaves to the latter slavery rather than even
once to be considered slaves in the other sense. Such were
those men also and they did not know any other kind of
slavery. They asked: 'Did You call slaves the descendants of
the race of Abraham, nobly born as they are, and therefore
not to be called slaves? For we have never yet been slaves.'
Such, to be sure, was the proud boast of the Jews. 'We are
the children of Abraham; we are Israelites.' But never did
they make mention of living an exemplary life. That is why
John cried out against them, and said : 'Do not think to say,
"We have Abraham for our father." ' 5 Why, then, did Christ
not refute their words? And I say this for they had often been
slaves: to the Egyptians, and to the Babylonians, and to many
others. He did not refute them because His words were
uttered, not to satisfy His own ambition, but for their
salvation and benefit, and He strove zealously to achieve this
end.
He could likewise have mentioned the four hundred years;
5 Matt. 3.9.
HOMILIES 67
He could have mentioned the seventy years; He could have
mentioned what took place in the time of the Judges, now
the twenty years of bondage, again the two years, once more
the seven; in fine, He could have told how they had never
left off being slaves. However, He did not try to prove that
they were slaves of men, but, rather, that they were slaves of
sin, for this is the harshest slavery and God alone can free us
from it. The forgiveness of sin, indeed, belongs to no one
else, and they themselves ackowledged this.
Therefore, since they had acknowledged that this is the
work of God, He directed their thoughts to this acknowledg-
ment by saying : 'Everyone who commits sin is a slave of sin/
and showed that it was this freedom of which He was speak-
ing, freedom from this slavery.
'The slave does not abide in the house; the son abides there
forever/ From this statement, also, He was quietly putting
aside the prescriptions of the Law by His veiled reference to
bygone times. It was in order that they might not appeal to
them and say: 'We have sacrifices which Moses enjoined on
us; those can free us from sin, 3 that He added these state-
ments. Otherwise, what logical sequence is there in what He
said?
'All have sinned and have need of the glory of God. They
are justified freely by his grace 36 even the priests themselves.
And therefore Paul said of the priest: 'He is obliged to offer
for sins, as on behalf of the people, so also for himself, because
he himself also is beset with weakness. 37 Now, He made this
clear by saying : 'The slave does not abide in the house. 3 Here
He was pointing out both His own equality to the Father and
the difference between a slave and a free man, for the parable
indicates this: that is, the slave has no power, for that is the
meaning of 'does not abide. 3
6 Rom. 3.23,24.
7 Heb. 5.3.2.
68 SAINT JOHN GHRYSOSTOM
But why, in speaking of sins, did He make mention of a
'house 3 ? To indicate that just as a lord and master has
complete authority in his house, so He Himself has power over
all things. The expression, 'does not abide, 3 also means this:
he has no power to bestow favors since he is not master, but
the son is master. And this, indeed, is the meaning of 'abide
there forever.' He was using a metaphor based on human
relations, to forestall their saying: 'Who are you?' 'All things
are mine, for I am the Son, and abide in the house of My
Father.' Here He was calling His sovereignty His Father's
'house': 'In my Father's house there are many mansions.' 8
Since the discussion concerned freedom and slavery, it was
with good reason that He used this metaphor, telling them
that they did not have power to grant forgiveness of sin.
'If therefore the Son makes you free.' Do you perceive His
eonsubstantiality with His Father and how He was showing
that He has the same power as His Father? 'If the Son makes
you free, no one will in future call your freedom in question,
but you will have secure freedom. It is God who justifies!
Who shall condemn?' 9 In these words He both made clear
His own freedom from sin and referred indirectly to the free-
dom which is so only in name, for men also grant the latter
kind, while God alone gives freedom from sin. By this He was
urging them not to be ashamed because of the other kind of
slavery, but only by reason of the slavery of sin.
Moreover, in the desire to point out that even if they were
not slaves in the literal sense, because of their failure to
repudiate the slavery of sin, they had become more truly
enslaved, He at once added: 'You will be free indeed.' By this
addition He also showed them that their freedom was not
true freedom. Next, to prevent them from saying: c We have
no sin' (for they probably would have asserted this), see how
8 John 14.2.
9 Rom. 8.33,34.
HOMILIES 69
He neatly included them in the category of sinners. For,
omitting to mention everything else of which their life accused
them. He brought to light this deed which they had in hand
and were now intending to do, and said: 'I know that you
are the children of Abraham; but you seek to kill me.'
Gradually and little by little He was weaning them from
that well-known relationship to Abraham and teaching them
not to pride themselves on it. For, just as freedom and slavery
are contingent on one's deeds, so it is with nobility of race.
Moreover, He did not say directly : * You who are murderers of
the Just One are not sons of Abraham' ; on the contrary, He
even agreed with them for the moment and said : 'I know that
you are the children of Abraham.' However, this was not the
point in question, so He continued with that other statement,
calculated to disconcert them. For it is here, as so often, to be
observed that when, in order to make an important point, He
was somewhat more outspoken, He spoke thus only after
performing some striking deed, so that the evidence of what
he had done might confound his critics.
'But you seek to kill me.'
'What of it, then, if we are doing so justly?' they might ask.
But this was not the case; therefore He also stated the
reason: 'because my word takes no hold among you.'
'How it is, then, that the Evangelist asserted that they had
come to believe in Him?' 10
They did, but as I have said, they changed again; therefore
He sharply upbraided them. 'For if you boast of that relation-
ship of yours with Abraham, you ought also to show it forth
in your life. 5 Further, He did not say: 'You do not take hold
of My word,' but 'My word takes no hold among you,' to
point out the sublimity of His teachings. Yet they ought not
to kill Him because of this, but rather to honor and cherish
Him that they might learn His doctrine.
10 Cf. John 8.31.
70 SAINT JOHN CHRYSOSTOM
'But why,' someone might ask, 'do You say these things of
Yourself. 5
In view of this He added: 'I speak what I have seen with
my Father; and you do what you have heard with your
father. 5 He meant: e just as I reveal My Father both by My
words and by their truth, so you also reveal yours by your
deeds. For I have not only the same substance but also the
same truth as the Father. 3
They said to him, "Abraham is our father. 5 ' J
c Jesus said to them, "If you are the children of Abraham,
do the works of Abraham. But as it is, you are seeking to kill
me. 35 ' Here He repeatedly returned to their murderous
design and reminded them of Abraham. Furthermore, He did
this because He wished to detach them from this racial pride
and to deflate their excessive conceit, and to persuade them
no longer to place their hope of salvation in Abraham, or in
nobility of race according to nature, but in that according to
free will. For, this was the thing that prevented them from
coming to Christ; namely, that they thought that the fact of
their descent from Abraham sufficed for their salvation.
'But what truth did He speak? '
That He is equal to the Father. Indeed, it was on this
account that the Jews were seeking to kill Him, and He
declared : 4 You are seeking to kill me, because I have spoken
the truth to you which I have heard from my Father.' To
prove that these things are not opposed to the Father He once
again referred what He said to Him.
'They said to him, "We have not been born of fornication;
we have one Father, God. 3 ' '
What are you saying? You have God for your Father, yet
do you censure Christ for saying this? Do you realize that it
was in a special way that He declared that God is His Father?
Well, then, since He had stripped them of their claims
based upon their relationship to Abraham, and there was
HOMILIES 7 1
nothing left for them to say, they ventured something else,
greater still, by quickly resorting to calling God their Father.
However, He deprived them of this prerogative, also, by
saying: 'If God were your Father, you would surely love me.
For from God I came forth and have come; and I have not
come of myself, but he sent me. Why do you not understand
my speech? Because you cannot listen to my word. You are
of your father the devil, and the desires of your father it is
your will to do. He was a murderer from the beginning, and
has not stood in the truth. When he tells a lie he speaks from
his very nature.'
He had stripped them of their claims based upon their
relationship to Abraham, and, when they ventured to make a
bolder claim He finally dealt another blow by saying not only
that they were not true sons of Abraham, but even that they
were sons of the Devil. He inflicted the stroke proportioned to
their impudence, and did not administer it without establish-
ing proofs, but gave it the support of accusations. 'To commit
murder,' He declared, 'is a part of the wickedness of that
scoundrel. 3 Moreover, He did not mention merely his deeds,
but said : His desires it is your will to do/ to show that both
the Devil and they were very strongly inclined to commit
murder and that the reason for this was envy. For, though
the Devil was unable to accuse Adam of any evil deed, he
destroyed him only because he envied him.
Therefore, this is implicitly declared here. 'And he has not
stood in the truth, 3 that is, in a righteous life. 3 For, since
they frequently charged that Christ was not of God, He
asserted that this statement also came from that source. 11
Indeed, it was the Devil who told the first lie, when he said :
'On whatever day you eat of it, your eyes will be opened.' 12
Moreover, he himself was the first one to use a lie. Men, to be
11 That is, the Devil.
12 Gen. 3.5.
72 SAINT JOHN CHRYSOSTOM
sure, use a lie, though not as belonging to their own nature,
but as the device of another; he, on the contrary, employs it
as his very own.
'But because I speak the truth you do not believe me.' How
does this follow? 'Though you do not charge me with any
crime, you wish to destroy me. Since you are the enemies of
the truth, for this reason you persecute Me. If this is not the
reason, state the accusation.' Indeed, that is why He added:
'Which of you can convict me of sin?'
Then they said: 'We have not been born of fornication.'
Yet many actually had been born of fornication; I say this
for they were the issue of unlawful intercourse. However, He
did not accuse them of this, but pursued the other line of
argument. Since He had shown by all these statements that
they were not of God but of the Devil (and He had done so
truly, for to murder is diabolical and to lie is diabolical, and
'Both of these you have done'), He made it evident that to
love Him is a sign that one is of God.
'Why do you not understand my speech?' In truth, they
were always in a state of doubt and had been saying: 'What
is this statement that He has made, "Where I go you cannot
come"?' That is why He said: 'You do not understand My
speech because you have not the word of God. And this is
your plight because your thoughts cling to earth and so My
teachings are much too great for you.'
c But suppose they were unable to understand them?'
When He here said they were unable, He meant that they
were unwilling: 'You have schooled yourselves to be earthly-
minded; you entertain no lofty thoughts.' For, since they kept
asserting that they were persecuting Him because, as they
said, they were zealous for the cause of God, He continually
sought to show that to persecute Him was the work of those
who hated God. And, contrariwise, to love Him is the mark
of those who know God.
HOMILIES 73
They declared: 'We have one Father, God. 5 They vaunted
themselves on this, but it was because of the honor [of being
God's children], not because of their own virtuous living.
'The fact that you do not believe is not, therefore, a proof
that I am foreign to God; rather, your unbelief is a sign that
you do not know God. Further, the cause of this is that
you are willing to lie and to do the works of the Devil/ And
it is meanness of soul that brings this about, as the Apostle
said: Tor since there are jealousy and strife among you, are
you not carnal? 313
'Further, why are you not able to understand my word?
Because it is your will to do the desires of your father: you
endeavor, you strive to do them.' Do you understand now
that by the words 'you cannot' He meant e You are unwilling 3 ?
Because 'This Abraham did not do.' 14
'But what were his works?'
'Gentleness, meekness, obedience; while you are just the
opposite: harsh and cruel.'
'Still, how was it that they came to resort to the protection
of God? '
He had proved that they were unworthy of Abraham;
therefore, in the desire to escape from this cloud, they as-
cended to the greater prerogative. 15 Since He had imputed
murder to them, they made this statement as if making a kind
of defense in that they were avenging God. Therefore, He
made it clear that this very statement was indicative that they
were at enmity with God.
Now, the words 'I came forth' signify that He is of God.
And He said: C I came forth/ to imply His coming to us.
Further, since it was probable that they would declare : 'You
are speaking of strange and novel things, 5 He said that He had
13 1 Cor. 3.3.
14 Cf. Gen. 18.
15 Namely, that they had God as their Father.
74 SAINT JOHN CHRYSOSTOM
come from God. Therefore, with good reason you do not
listen to these things/ He averred, c since you are of the Devil.
Why, indeed, do you wish to kill Me? What charge can you
make? If there is none, why do you not believe in Me?'
Accordingly, by thus demonstrating by their lies and intent
to murder that they were of the Devil, He proved also that
they were estranged from Abraham and from God, both
because they hated One who had done no wrong and because
they did not listen to His teaching. Moreover, He showed
conclusively throughout that He was not in opposition to God,
nor was it on this account actually that they did not believe
in Him, but because they were estranged from God.
If, despite the fact that He had not commited sin, and
though He said that He had come from God and had been
sent by Him, and though He spoke the truth, and spoke so
truly that in proof all were won over to Him, nevertheless they
did not believe in Him, it is clear that they did not believe in
Him because they were carnal. Indeed, habitual sin is wont, is
wont, I say, to debase the soul. That is why Scripture says:
'You have grown dull of hearing.' 16 Truly, when one cannot
despise the things of earth, how will he ever wisely value the
things of heaven?
Therefore, I beseech you, let us perform all our actions in
such a way that our life will be virtuous, our mind will be
purified, and nothing ignoble will be a hindrance to us.
Kindle the lamp of knowledge in yourselves and do not sow
among thorns. For, will he who does not know that covetous-
ness is wicked ever attain to the knowledge greater than this?
How will he who does not refrain from things of earth ever
obtain the possession of the things of heaven? It is a good
thing to take by violence: not, however, perishable things,
but the kingdom of heaven. They seize it by force/ Scripture
16 Heb. 5.11.
HOMILIES 75
says. 17 It is not possible, then, to obtain possession of it by
laziness, but by exerting effort.
And what is the meaning of 'by force'? There is need of
much strength (for, narrow is the way), and there is need,
too, of a vigorous and noble soul. Plunderers wish to get
ahead of everybody. They do not give heed to anything: not
to unfavorable criticism, or to accusation, or to punishment;
they are preoccupied with one thing only, namely, with
getting possession of what they want to steal and they sweep
aside all who get in their way.
Let us, then, steal the kingdom of heaven, for in this case
plundering incurs praise, not blame, and it is a fault not to
plunder. Here our wealth does not cause loss to someone else.
Let us, therefore; strive to plunder it. If anger disturbs us, or
evil desire, let us do violence to our nature, let us become
more gentle, let us toil for a little while, that we may rest
perpetually. Do not seize gold, but seize a wealth that makes
gold seem mud by comparison.
Tell me, please, if lead and gold were both lying before
you, which would you seize? Is it not very obvious that you
would take the gold? Do you, then, recognize as valuable a
substance the theft of which is punished, but pass up the more
valuable thing in the case where he who seizes it is given
honor? If, indeed, there were punishment in store for both
kinds of plunder, would you not rather go in quest of the
latter kind? However, such is not the case here; actually a
blessed reward is in store.
'Still, how is it possible to plunder [the kingdom of
heaven]? 5 you will ask.
Scatter abroad the things you have in your hands. As long
as you keep them, you will not be able to seize those other
17 Matt. 11.12: 'The kingdom of heaven has been enduring violent as-
sault, and the violent have been seizing it by force/
76 SAINT JOHN CHRYSOSTOM
things. Consider, if you will, the case of a man who has his
hands full of silver. As long as he keeps this, he will not be
able to steal gold, will he, unless he casts it aside and becomes
empty-handed? For, the robber must be unencumbered so as
not to be prevented from his work.
I say this for there are at this very moment hostile powers
besetting us, in order to rob us. But let us flee from them, let
us flee and leave them no means of access to us from outside.
Let us sever the cords that bind us; let us become unencum-
bered by the things of this life. What use is there in silken
garments? To what end do we pass our time in the pursuit
of such ridiculous trifles? To what end do we hide gold in
the ground?
I should like to stop continually talking in this way, but you
do not permit me to do so, because you are always furnishing
me with occasions and reasons for sermons of the kind. How-
ever, let us now at least leave off, in order that, after in-
structing others also by our good example, we may obtain the
promised rewards by the grace and mercy of our Lord Jesus
Christ. Through Him and with Him glory be to the Father,
together with the Holy Spirit, now and always, and forever
and ever. Amen.
Homily 55 (John 8.48-59}
The Jews therefore in answer said to him, "Are we not
right in saying that thou art a Samaritan, and hast a devil?"
Jesus answered, "I have not a devil, but I honor my
Father." :1
Envy is a base passion and a bold one as well, and, just
when it ought to remain hidden, that is the time when it flares
up fiercely instead. Thus it was in the case of the Jews.
1 John 8.48,49.
HOMILIES 77
Though they ought to have been moved to compunction by
Christ's words, out of admiration for the frankness and the
logic of what He said, on the contrary they insulted Him,
calling Him a Samaritan and saying He was possessed by a
demon. 'Are we not right,' they asked, c in saying that thou art
a Samaritan, and hast a devil?'
Indeed, whenever He said anything sublime it seemed
foolishness to those who were completely lacking in under-
standing. And even though the Evangelist did not mention
before this that they called Him a Samaritan, it is probable,
in the light of this speech, that they often used this epithet.
'You have a devil,' they declared. Yet, who was it that really
had a devil: He who honored God, or he who insulted Him
who gave that honor?
What, then, did Christ reply, He who is gentleness and
meekness personified? 'I have not a devil, but I honor my
Father who sent me.' Where, on the other hand, it was neces-
sary to teach them, and to deflate their great conceit, and to
school them not to be vain because of Abraham, He used
forceful language, but where it was needful to endure being
insulted, He showed great gentleness. When they had said:
'We have God for our Father, and Abraham,' He had
sharply upbraided them. But when they called Him a de-
moniac, He used a quiet manner of speaking, to instruct us
to exact punishment in offenses relating to God, but to over-
look those pertaining to ourselves.
'I do not seek my own glory.'
'I have said these things,' He meant, 'to show that it is not
fitting for you to call God your Father, since you are murder-
ers. And, so it is because of the honor that belongs to Him
that I have said these things; on His account I hear these
insults, and because of Him you are dishonoring Me. How-
ever, I do not care about these insults, for you owe an ac-
counting for your words to Him on whose account I now hear
78 SAINT JOHN CHRYSOSTOM
them. I do not seek my own glory. Therefore, refraining from
punishing you, I concentrate on encouraging you, and advise
you to do those things by means of which you will not only
escape punishment, but will even attain to everlasting life.
'Amen, amen, I say to you, if anyone keep my word, he
will never see death.' Here He was speaking not only of faith,
but also of purity of life. Moreover, He previously had said:
'He will have everlasting life,' 2 while here He said: 'He will
never see death, 3 and at the same time He was indirectly de-
claring that they could do nothing to Him. For, if he who
kept His word would not die, much more would He Himself
not do so. As a matter of fact, because they themselves also
were conscious of this, they said: 'Now we know that thou
hast a devil. Abraham is dead, and the prophets are dead. 3
That is, 'Those who have heard the word of God are dead, yet
will those who hear Yours not die? Art thou greater than our
father Abraham? 3
Oh, what vainglory! Once more they took refuge in the
fact that they were descendants of Abraham. Yet it was more
logical to say : 'Are You greater than God? Or are those who
have listened to You greater than Abraham? 3 However, they
did not say this, because they thought He was even inferior
to Abraham. Therefore, first He showed that they were
murderers and by this means depreciated the value of their
relationship [to Abraham], But when they persisted, He once
again dealt with the same question by another method,
namely, by showing that their efforts to kill Him were vain.
Yet He did not discuss this 'death' 3 with them, nor did He
reveal, nor explain, what kind of death He meant, but merely
persuaded them that He is superior to Abraham in order that
He might disconcert them by this fact.
'Surely, 3 He meant, 'even if I were just anyone at all, I still
2 John 5.24; 6.47.
3 'If anyone keep my word, he will never see death.'
HOMILIES 79
ought not to die if I have done no wrong. But, inasmuch as
I speak the truth, and have no sin, and am sent by God and
am greater than Abraham, are you not mad and are not your
efforts vain, when you strive to destroy Me? 3
What, then, did they reply? 'Now we know that thou hast
a devil.'
The Samaritan woman, on the contrary, was not like that,
for she did not say to Him: 'Thou hast a devil/ but only this:
'Art thou greater than our father Jacob? 34 These Jews, of
course, were insolent men and hecklers, whereas she really
wished to learn from Him. Therefore, though she was per-
plexed, she replied with befitting moderation, and called Him
'Sir. 3 Indeed, it was fitting for Him who made much greater
promises [than Jacob or Abraham] and merited their cre-
dence not to be insulted, but to be admired; yet they said He
was possessed by a devil. Truly, those words of the Samaritan
woman were the words of one in doubt, but these latter were
the words of unbelievers and perverts.
'Art thou greater than our father Abraham?' And so this
dominion over death makes Him greater than Abraham.
Therefore, when you see Him lifted up on the cross you will
acknowledge that He is greater. That is why He said: 'When
you have lifted me up, then you will know that I am the Son
of God.' 5 Furthermore, see His prudence. After having first
cut them off from the relationship they claimed, He showed
that He was greater than Abraham, in order that they might
realize that He was also greater than the Prophets by a wide
margin.
In fact, because they were always saying that He was a
prophet, that is why He declared: 'My word takes no hold
among you.' On a previous occasion He asserted that He
would raise the dead, 6 while here He said: 'He who believes
4 John 4.12.
5 John 8.28.
6 John 8.37; cf. 5,25-30.
80 SAINT JOHN CHRYSOSTOM
will never see death. 3 This was something much greater than
not permitting believers to remain under the dominion of
death; therefore they were the more indignant. What, then,
did they say?
'Whom dost thou make thyself?' Moreover, they said this
insultingly, meaning: 'You are singing Your own praises/
Therefore, Christ replied: 'If I glorify myself, my glory is
nothing.'
What do the heretics say here? They declare: 'He heard,
"Art thou greater than our father Abraham?" and did not
have the courage to say "Yes" to them, but He did so in an
enigmatic way. What then? Was His glory really nothing?'
It was nothing in their opinion. For, just as He said: 'My
witness is not true, 37 meaning not true according to their
suspicious reasoning, so also here He said : 'There is one who
glorifies me. 3 Yet, why did He not say: 'My Father who sent
me, 3 as He had previously done, but: 'of whom you say that
he is your God, and you do not know him 3 ? He spoke in this
way because He wished to make it clear that not only did
they not know the Father Himself, but they did not know
God at all.
'But I know him. And, so, it is not boasting for Me to say:
"I know him," but it is a lie for Me to say: "I do not know
Him"; whereas, when you say you know Him you are lying.
Therefore, just as you are lying in asserting that you know
Him, I should also be lying if I were to say that I do not
know Him. 3
'If I glorify myself. 3 Since they were saying: 'Whom dost
thou make thyself? 3 He replied: 'If I make myself anyone my
glory is nothing. Therefore, just as I have exact knowledge of
Him, so you are ignorant of Him. 3 Accordingly, even as He
had not stripped them of all their claims in the case of
Abraham, but agreed: 'I know that you are the children of
7 John 5.31,32.
HOMILIES 81
Abraham/ in order to make His arraignment of them the
greater so here He did not destroy their pretensions entirely,
but what did He say? c Of whom you say [that he is your
God]. 3 By giving the boast in their own words He made the
accusation against them the greater.
'And how is it that you do not know Him? Because you are
insulting the One who is saying and doing everything for His
sake, so that He may be glorified, and you are doing so even
though He has been sent by Him/ Though this statement was
not yet supported by factual evidence, what followed con-
firmed its truth: 'And I keep his word. 3 Moreover, if they
had any contrary evidence at all, they could have raised
objection here, for this statement was a very strong proof that
He had been sent by Him.
'Abraham your father rejoiced that he was to see my day.
He saw it and was glad.' Once again He proved that they
were estranged from Abraham, if they were displeased by
things that caused him to rejoice. Further, c my day' in this
context seems to me to mean the time of the crucifixion
which Abraham had prefigured in the offering of the ram and
in that of Isaac. 8
What, then, did they reply? 'Thou art not yet forty 9 years
old, and hast thou seen Abraham?'
And so Christ was then almost forty years old. 'He said to
them: "Before Abraham came to be, I am." And they took
up stones to cast at him/ Do you see how He proved that
He was greater than Abraham? For, since Abraham rejoiced
that he was to see His day and considered it much to be
desired, it is clear that he considered that it would be for his
8 Cf. Gen. 22.1-14.
9 Merk: TTEvrnKOvra; so also the Confraternity edition: 'fifty/ Merk
343 notes a variant TEOOEpocKovroc with a weak manuscript tradition.
St. John Chrysostom was apparently using a version of the New
Testament in this tradition, for the Benedictine editor notes that this
reading is found in all the manuscripts and editions of St. John
Chrysostom at his disposal.
82 SAINT JOHN CHRYSOSTOM
advantage and that it belonged to One greater than he. More-
over, since they were calling Him 'the son of a carpenter 3 and
thought that He was nothing greater than that. He was
gradually bringing them to a more exalted conception of Him.
Now, when they heard: 'You do not know God,' they did
not become offended, but when they heard : 'Before Abraham
came to be, I am,' they became wildly indignant and began
to stone Him, as if their nobility of family were being belittled.
'He saw my day and was glad.' Christ was showing that
not unwillingly did He come to His Passion if He actually
praised the one who rejoiced at the vision of the cross. This,
indeed, was the salvation of the world. The Jews, on the con-
trary, began to stone Him, so prone were they to commit
murder, and they acted in this way of their own accord, with
no one bidding them do so.
But why did He not say: 'Before Abraham came into
being, I was/ but, 'I am?' He did so in the way in which His
Father used this expression : 'I am.' For it meant that He has
always existed, since it is free from all limitations of time.
And therefore the phrase seemed to the Jews to be blas-
phemous. Now, if they resented the comparison to Abraham,
though it was a trifling matter, if He had often declared Him-
self equal to the Father, surely they would not have ceased
from stoning Him.
Next, once more acting in a human fashion, He fled and
hid Himself. Since He had given them sufficient instruction
and had fulfilled His task, He went from the Temple and
proceeded to the healing of the blind man, to give a guarantee
by His works that He is truly greater than Abraham.
But perhaps someone will say: 'Why did He not destroy
their power? For, if He had, they would have believed. 3
He had cured the paralytic, and they did not believe;
furthermore, He worked countless miracles, and during His
very Passion cast them prostrate on the ground and spread
HOMILIES 83
darkness over their vision, yet they did not believe. How
would they believe if He destroyed their power? For there is
nothing worse than a soul confirmed in sin. Even if it see
miracles or wonderful works, it persists in the same disgrace-
ful condition. I say this for, though Pharao had received
many chastisements, he learned wisdom only while he was
being punished, and remained obdurate up to his last day
when he pursued those whom he had allowed to depart.
That is why Paul said repeatedly: 'Let no one of you be
hardened by the deceitfulness of sin, 510 For, even as the vital
organs of the body, [beset by disease,] finally die and have no
feeling, so also the soul, when it is in the grip of many
passions, dies to virtue. No matter what argument you place
before it, it does not comprehend it; even if you threaten
punishment or anything else whatsoever, it remains unaffected.
Wherefore, I beseech, as long as we have hope of salvation,
as long as we are able to be converted, let us do all things
necessary. Indeed, like pilots who give way to despair and
put their ship at the mercy of the wind, contributing nothing
by their own efforts, those who have become hardened in vice
cease to struggle against it in the end. For, the envious man
looks only to one thing, namely to fulfill his desire. Whether
he is going to be punished, or even to be carried off by death,
he becomes obsessed by his passion only; so it is also with the
intemperate and the covetous.
Moreover, if the compelling force of the passions is so great,
that of virtue is much more so. And if we despise death for
those things, we do this much more fittingly for the sake of
virtue. Further, if those others despise their own life, much
rather should we do this for the sake of our salvation. In
truth, what defense shall be ours if, while those who are
perishing put forth such efforts for their own destruction, we
10 Heb. 3.13.
84 SAINT JOHN GHRYSOSTOM
do not display as much zeal for our own salvation, but remain
ever consumed by envy? Indeed, nothing is worse than envy;
in order that it may destroy another, it even brings about its
own destruction.
The eye of the envious man is wasted away by grief; he
lives always in ceaseless death; he thinks all men his enemies,
even though they have done him no wrong. He grieves be-
cause God is honored, rejoices for the reasons for which the
Devil rejoices. Is a certain man honored by men? But this is
not honor; do not envy him. However, is he honored by God?
Vie with him and become like him. But you do not wish this?
Well, then, why are you also destroying yourself? Why are
you casting aside even what you possess? Why are you unable
to become his equal or at least to get some good? Why, be-
sides, do you choose the evil course, when you ought to rejoice
with him in order that, even if you are unable to share in his
good works, you may merit a reward for rejoicing with
"him? Indeed, even a good intention frequently suffices to
accomplish a great good. At least, Ezechiel said that the
Moabites were punished for this reason, namely, because they
rejoiced at the misfortunes of the Israelites, and that certain
others were saved because they mourned over the misfortunes
of others. 11
But, if those who mourn over the evil that befalls others
have some reward, much more do those who rejoice at the
honor won by others. He blamed the Moabites because they
rejoiced over the misfortunes of the Israelites, even though
it was God who was punishing the latter. However, not even
when He himself inflicts punishment does He wish us to exult
over those who are punished, for even He Himself does not
wish to punish them.
Now, if we ought to grieve in sympathy for those who are
punished, much more ought we not envy those who are
11 Ezech. 25.8-11.
HOMILIES 85
honored. It was in this way, to be sure, that Core, Dathan,
and their followers perished. 12 They caused the objects of
their envy to be still more highly esteemed, and gave them-
selves over to punishment. Indeed, envy is a poisonous wild
beast, a vile beast and willful wickedness, undeserving of
pardon, a vice altogether lacking excuse, the cause and
mother of all evils.
Therefore, let us tear it up by the roots, that we may be
free from the evils of this life, and attain to the blessings of
the life to come, by the grace and mercy of our Lord Jesus
Christ. Through Him and with Him glory be to the Father,
together with the Holy Spirit, now and always, and forever
and ever. Amen.
Homily 56 (John 9.1-5}
c And as he was passing by, Jesus saw a man blind from
birth. And his disciples asked him, "Rabbi, who has sinned,
this man or his parents, that he should be born blind?" 51
'And as he was passing by, Jesus saw a man blind from
birth.' Because He was exceedingly kind and concerned about
our salvation, and desired to silence the tongues of the im-
pious, He left nothing that He could do undone, even if there
was no one who heeded. Indeed, the Prophet, on seeing this,
said : 'That you may be justified in your sentence, vindicated
when you condemn. 52
For this reason, accordingly, in this instance, also, because
they did not accept the sublimity of His words but even
called Him possessed by a devil, and likewise strove to kill
Him as He went from the Temple, He healed a blind man.
12 Num. 16.1-15.
1 John 9.1,2,
2 Ps. 50.6.
86 SAINT JOHN GHRYSOSTOM
His purpose was to soothe their wrath by His departure, and
to soften their hard-heartedness and harshness by working the
miracle, and also to give them guarantee of the truth of what
He had said. Moreover, He worked a miracle that was not an
ordinary one, but one that then took place for the first time.
'Not from the beginning of the world has it been heard, 5 the
man declared, 'that anyone opened the eyes of a man born
blind.' Perhaps someone had opened the eyes of a blind man,
but not yet those of a man born blind.
Now, on departing from the Temple, He went expressly
to perform this miracle, as is clear from the fact that it was
He who saw the blind man, not the latter who came to Him.
So intently did He look at him that His disciples also noticed
the man. Because of this, at least, they began to question
Him. For, when they observed Him intently looking at the
man, they formulated a question and asked: 'Who has sinned,
this man or his parents?' The question was a blundering one,
for how could he have sinned before he was born? And how
could he have been punished, if his parents had committed
the sin?
How, then, did they come to ask this question? Previously
He had said, as He healed the paralytic: 'Behold, thou art
cured. Sin no more.' 3 Well, then, His disciples, thinking that
he had been paralyzed on account of sin, reasoned : 'Evidently
that other man suffered paralysis as a result of his sins. Has
this man sinned? However, it is not possible to say whether
he has or not, for he Jias been blind from his birth. But have
his parents sinned? This does not account for it either, for a
child does not pay the penalty for his father.' Thus, it was just
as when, on seeing a small child suffering, we say: 'What
explanation can one give of this? What has this little child
done?' and are not so much asking for information as
expressing our perplexity.
3 John 5.14.
HOMILIES 87
What, then, did Christ reply? 'Neither has this man sinned,
nor his parents. 3 Now, he said this, not to absolve them of
having committed sins (for He did not make the unqualified
statement : 'Neither has this man sinned, nor his parents/ but
added by implication: 'that he should be born blind 34 ), but
'that the Son of God should be glorified in him. 5 He meant
that this man had sinned, of course, as also had his parents,
but his disability did not result from that.
Further, when He said this, He did not mean that though
it was not so in the case of this man, certain others have
suffered blindness for this reason, namely, because of the sins
of their parents. It is not possible, if one man has sinned, for
another to be punished. Besides, if we grant this, we shall
assent to that other supposition as well, namely, that he
committed sin before his birth. Therefore, just as by saying
'Neither has this man sinned' He did not mean that it is
possible for anyone to sin before birth and be punished for
this; so by saying 'nor his parents' He did not imply that it is
possible for any man to be punished on account of his parents.
Now, I say this for He removed this erroneous suspicion
through Ezechiel: 'As I live, saith the Lord, if there is this
parable which says, The fathers have eaten sour grapes, and
the teeth of the children are set on edge, [let it be no more a
proverb.]' 5 Moreover, Moses said: 'A father shall not be put
to death for his child.' 6 And regarding a certain king he said
that it was for this reason that he did not do this, 7 namely,
because he was observing the Law of Moses.
But, if someone say: 'How is it, then, that this statement
is made, "[I am a jealous God] inflicting punishments for
their fathers' wickedness on the children to the third and
4 This clause does not actually occur in Christ's words, but is found
only as part of the previous question of the disciples.
5 Cf. Ezech. 18.3.2.
6 Deut. 24.16.
7 Namely, put to death the children of murderers; cf. 4 Kings 14.6.
88 SAINT JOHN GHRYSOSTOM
fourth generation"?' 8 I should make this reply: that the
declaration is not to be universally applied, but was made
with regard to those who were going out of Egypt. And what
it means is something like this: Inasmuch as those who were
going out of Egypt, even after the signs and wonders vouch-
safed to them, became worse than their forefathers who had
seen none of these things, they would suffer the same punish-
ments as their ancestors had suffered, since they dared to
commit the same sins. And anyone who examines the context
will see more clearly that the statement was actually made
with regard to them.
'Why, then, was the man born blind?'
'That the glory of God might be made manifest,' He said.
See still another difficulty, namely, whether without this man's
affliction it was impossible for the glory of God to be made
manifest. Certainly He did not assert that it was impossible,
for in fact it was possible, but He meant: 'that it might be
made manifest in the case of this man.'
'What, then,' you will say, 'was the man wronged for the
sake of the glory of God? 5
What wrong was there, pray, even if He had willed not to
bring him into existence at all? Moreover, I maintain that he
even benefited by the blindness, for he recovered spiritual
vision. Indeed, what benefit did the Jews derive from their
eyes? Truly they merited greater punishment, since they were
blind in the act of seeing. What harm, on the contrary, did
this man receive from blindness? Actually, because of it he
received his sight.
Therefore, evil does not consist in the misfortunes of this
life, as also good does not consist in the blessings of this life,
but sin is the only evil, and blindness is in reality not an evil.
He who had brought the man into being from nothingness
could also have left him in that state.
8 Deut. 5.9.
HOMILIES 89
Furthermore, some maintain that this conclusion 9 was
stated, not in a causal sense, but because of what resulted, as
when He said: Tor judgment have I come into this world,
that those who do not see may see, and they who see may
become blind.' 10 Now, of course, He did not come with this
purpose : that those who saw might become blind. And again,
Paul said: 'What may be known about God is manifest to
them so that they may be without excuse.' 11 Yet it was not on
this account that He manifested it to them, namely, that they
should be deprived of excuse, but that they should obtain it.
Once more, in another place: 'Now the Law intervened that
the offense might abound.' 12 Yet it intervened not for this
end, but that sin might be prevented.
Do you perceive that in every instance the conclusion refers
to the result? For, even as some very able architect may com-
plete part of the house and leave a part unfinished, so as to
prove to the skeptical that the whole building is his work,
when he supplies what has been left incomplete, so it is with
God. He repairs and restores our body, as if it were an
unsound house, when He heals the withered hand, gives
strength to paralyzed limbs, straightens crooked ones, cleanses
lepers, restores the sick to health, makes sound those with
crippled legs, calls back corpses from death, opens diseased
eyes, or supplies eyes where they do not exist. Since all these
afflictions are infirmities proceeding from the weakness of
nature, when He remedies them He displays His power.
However, when He said: 'That the glory of God may be
made manifest,' He was speaking of Himself, not of His
Father, for the glory of His Father was already manifest.
Since they had heard that God made man by taking dust
9 That the glory of God should be made manifest.
10 John 9.39.
11 Cf. Rom. 1.19-21.
12 Rom. 5.20.
90 SAINT JOHN GHRYSOSTOM
from the ground, it was for this reason that He also made clay
in this way. In truth, if He said: C I am the One who took
dust from the ground and fashioned mankind/ it would seem,
offensive to His hearers, while if this was demonstrated by a
concrete example, it would no longer give offense in future.
Accordingly, therefore, He Himself also took earth and
mixed it with spittle, and thus made manifest His glory that
had been concealed until then. Indeed, it was no small glory
for Him to be regarded as Creator of the world. For by
this miracle the rest of His claims were also substantiated, and
from the part the whole was likewise established, since belief
in the greater matter confirmed that in the lesser. Man is more
honorable than all the rest of creation, and the eye is more
honorable than the other members in our body. Because of
this He created [the blind man's] vision; not out of nothing,
but in the way He did.
The eye is, to be sure, a small organ in size, but it is more
important than all the rest of the body. Paul showed this in
the words: If the ear says, "Because I am not an eye, I am
not of the body/ 3 is it therefore not of the body?' 13 Actually,
of course, everything in us is a proof of the wisdom of God,
but the eye is so more than any other organ. In truth, it
governs the entire body; it adorns the countenance; it is a
lamp for all the members. What the sun does in the world,
this the eye does in the body. If you should extinguish the
sun, you would destroy everything and create chaos; if you
should extinguish the light of the eyes, the feet would also be
useless, and the hands, and even life.
Now, if the eyes have been disabled, wisdom also departs,
because by them we know God. Tor since the creation of the
world his invisible attributes are clearly seen, being understood
through the things that are made. 314 Surely, then, the eye is
13 1 Cor. 12.16.
14 Rom, 1.20.
HOMILIES 91
the light not merely of the body, but also of the soul more
than of the body. Wherefore it is, as it were, established in a
royal stronghold, after being allotted to its high station and
holding precedence over the other senses. This, then, is what
He formed out of clay.
Next, He took care that you might not think that He was
in need of material when He created, and in order that you
might learn that not even from the start did He need clay
(for, since He had produced greater beings from nothing,
much more easily could He make this one without using any
substance). In order, then, that you might learn that it was
not of necessity that He did this, 15 but to teach that He Him-
self was the Creator in the beginning of the world, after
anointing the man's eyes with clay, He said: c Go, wash, that
you may perceive that I do not need clay in order to make
eyes, but I used it that My glory might be made manifest by
this means.'
Now, it was because He meant Himself when He said:
'that the glory of God be made manifest/ that He added:
'I must do the works of him who sent me. 3 That is, C I must
manifest myself and do things that have the power to prove
that I do the same works as the Father not 'similar' works,
but 'the same 5 ones, a proof of closer identity, and a fact
predicated of those who differ from one another not even in a
small way. Who, then, will in future oppose Him, on seeing
that He is able to do the same things as the Father?
Furthermore, not only did He fashion eyes, not only did
He open them, but He also endowed them with power to see.
And this is a proof that He also breathed life into them.
Indeed, if this vital principle should not operate, even if the
eye were sound, it could never see anything. And so He both
bestowed the power to see by giving the eyes life, and also
gave the organ of sight completely equipped with arteries,
15 That is, used clay in working the miracle.
92 SAINT JOHN CHRYSOSTOM
and nerves, and veins, and blood, and all the other things of
which our body is composed.
'I must work while it is day. 3
'What do these words mean? And of what importance are
they?'
Of great importance. For what He meant is something like
this: 'While it is day, while it is possible for men to believe
in Me, while this life lasts, I must work. Night is coming/
that is, 'the time to come, when no one can work.' He did
not say : 'When I cannot work,' but c when no one can work, 3
that is: 'When there is no longer faith, or works, or re-
pentance.'
Now, in proof that by 'work 3 He here meant 'believe'
when they said to Him: 'What are we to do in order that
we may perform the works of God?' He replied: 'This is
the work of God, that you believe in him whom he has sent.' 16
How is it, then, that no one can do this work at that time? 17
Because there is no faith there, but willingly or unwillingly, all
will obey. In order that no one might say that He performed
this miracle out of vainglory, He was pointing out that He did
everything out of consideration for them, since they had the
power to believe in this world only, and no longer would be
able to gain any merit in the next.
Therefore, though the blind man did not come to Him, yet
He did what He did because indeed he was worthy to be
cured, and if he had seen Him, he would have believed and
come to Him. Moreover, if he had heard from someone that
He was present, he would not have ignored Him as he did.
This is clear from the sequel : from his courage and from his
faith itself. I say this for he could have thought things over
and said: 'What in the world is this? He made clay and
anointed my eyes and said to me, "Go, wash." Could He not
16 John 6.28-30.
17 That is, when night comes.
HOMILIES 93
have healed me and then sent me to Siloe? I have often
bathed there with many others and have obtained no favor.
If He possesses any power, He would have healed me when I
was in His presence.'
Naaman did speak in this way to Eliseus. And he did so
for, when he had been bidden to go and wash in the Jordan,
he was in doubt, even though the reputation of Eliseus was
so great. 18 The blind man, on the contrary, did not hesitate,
or contradict, or reason with himself: 'What in the world is
this? Should He have put clay on my eyes? This is likely to
blind them more. Who has ever received his sight in this way? 3
However, he framed none of these arguments. Do you per-
ceive that his faith and good will were strong?
'Night is coming.' By this He was pointing out that even
after the crucifixion He would be concerned for the wicked
and would attract many over to Himself, for it would still be
day. But after this time had been completely finished, He
would cut them off. To make this clear He said: 'As long as
I am in the world I am the light of the world, 3 as He said also
to others: 'Believe, while you have the light.' 19
Why is it, then, that Paul called the present life 'night, 3
while Christ called it 'day'? He was not contradicting Christ,
but saying the same things, even though not in his words but
in his ideas. For he said: 'The night is far advanced; the day
is at hand.' 20 Moreover, he called the present time 'night 3
because of those sitting in the darkness or because he was
comparing it with the 'day' of the life to come. Christ, on the
other hand, called the future life 'night' because of the
inability of sinners to effect a reconciliation then.
Paul called the present life 'night' because those spending
it in wickedness and unbelief are in darkness. In speaking
18 Cf. 4 Kings 5.11.
19 John 12.36.
20 Rom. 13.12.
94 SAINT JOHN CHRYSOSTOM
to the faithful, then, he said: 'The night is far advanced; the
day is at hand,' on the ground that they were on the point of
enjoying that light, so he called the present life 'night.' He
went on: 'Let us therefore lay aside the works of darkness.'
Do you perceive that he was telling them that it was then
night? Wherefore he added: 'Let us walk becomingly as in
the day, in order that we may enjoy that light.'
Now, if this light in this world is so beautiful, think what
sort that other will be. For it will be as much brighter than
this, as the sunlight is more radiant than lamplight and even
more so. Moreover, to make this clear Christ said: 'The sun
will be darkened,' 21 that is, by reason of the surpassing bright-
ness of that brilliance, the sun will not be apparent.
Furthermore, if now we expend boundless wealth in order
to possess well-lighted and airy houses, building them with
painful toil, reflect how we ought to spend our very bodies
in building shining mansions for ourselves in heaven where
that ineffable light is. Here, indeed, there are strifes and con-
tentions about boundaries and walls, while there, there will
be nothing of this: no envy, no malice, and no one will con-
tend with us about the setting of boundaries. Moreover, we
must leave behind completely this home here, while that other
will remain with us forever. Then, too, this one must deterior-
ate in course of time, and must be the prey of countless des-
tructive agencies, while that one must remain forever in-
corrupt. Besides, the poor man cannot build this one here,
while it is possible to build that one for two oboli, as that
well-known widow did. 22
Therefore, I seethe with indignation because, when so
many blessings lie in wait for us, we are lazy, we make little
account of them, and make every effort to have splendid
homes in this world. On the other hand, we are not con-
21 Matt. 24.29.
22 Cf. Mark 12.41-44.
HOMILIES 95
earned, we take no thought as to how we may possess even a
little abode in heaven. And, tell me, please: Where do you
wish to have your home in this world? In a desert or in one of
the small towns? I think not; but in great royal cities, where
there is more trade, where the ostentation is more lavish.
I am leading you, on the contrary, to a city the architect
and builder of which is God. I am urging you to occupy it
and build there at the expenditure of less wealth, less toil. The
hands of the poor build your home there and this is the
truest kind of construction, whereas those that are being
made in the present life are works of utter madness. Now this
is actually so, for if someone should bring you to the land of
Persia to see things there and then to return, and if he there-
upon bade you to build a home there, would you not think
it altogether foolish for him to urge you to make such an ill-
advised expenditure? How is it, then, that you are doing this
same thing on the earth which you are to leave in a short
time from now?
'But I shall leave the house to my children/ you say.
However, they also will depart from it a short time after
you nay, frequently even before you and those who come
after them, in their turn. Further, the matter becomes a cause
of disquiet to you even in this life, when you do not see
heirs surviving you. In the next life, on the contrary, there is
nothing like this to anticipate, but your possessions will remain
undisturbed, both to you, and to your children and your
grandchildren, if they imitate you in practicing the same
virtue.
Christ claims that building; he who builds it does not need
to set caretakers over it, or be concerned or anxious about it.
Since God is sponsoring the project, what need is there of
worry? He brings all the materials together and builds up the
house. And not only is this fact wonderful, but also the fact
that He builds it as is pleasing to you; or, rather, exceeding
96 SAINT JOHN CHRYSOSTOM
what pleases you and beyond what you desire. For He is the
best of architects and is most solicitous for what is of benefit
to you.
Even if you are a poor man and wish to build this house,
it does not stir up envy against you, or cause jealousy of you.
Indeed, no one capable of envy will see it, but only the angels
who excel in rejoicing at your good fortune. No one will be
able to encroach on its boundaries, for no one addicted to such
conduct will dwell near it. There you will have as neighbors
the saints Peter and Paul and their followers all the Pro-
phets, the martyrs, the multitude of the angels, the archangels.
Accordingly, in the light of all this, let us pour out our
possessions to the poor, that we may obtain possession of
those dwellings in the next world. May we all be so fortunate
as to obtain them by the grace and mercy of our Lord Jesus
Christ. Through Him and with Him glory be to the Father,
together with the Holy Spirit, forever and ever. Amen.
Homily 57 (John 9.6-76)
When Jesus had* said these things, he spat on the ground
and made clay with the spittle, and spread the clay over the
eyes of the blind man and said, "Go, wash in the pool of
Siloe." n
Those who are to gain any profit from what they read must
not skim over even the smallest part of the words. Indeed, it
is for this reason that we have been bidden to 'search the
Scriptures,' 2 because it seems that many texts, though their
literal meaning is easy to comprehend, actually have a great
deal of meaning concealed in their depths. Notice, in fact,
how true this is in the present instance, also.
1 John 9.6,7.
2 John 5.39.
HOMILIES 97
The Evangelist said: 'When he had said these things, he
spat on the ground. 3 To what words was he referring? 'That
the glory of God may be made manifest' and 'I must do the
works of him who sent me.' Now, the Evangelist did not
merely record His words for us and then casually add: 'He
spat 5 ; He said this to make it clear that Christ was lending
credence to His words by what He did.
Moreover, why did He not use water, but spittle, for the
clay? He was going to send him to Siloe; therefore, He spat
on the ground in order that no efficacy might be attributed
to the pool, but that you might learn that it was truly the
power proceeding from His mouth which both formed and
opened the man's eyes. In fact, it was with this meaning that
the Evangelist said: 'And made clay with the spittle. 3 Next,
in order that the cure might not seem to come from the earth
that He used, He bade him to bathe himself.
'Why, then, did He not perform the cure at once, instead
of sending him to Siloe?'
He did this that you might learn the faith of the blind man,
and also that the perversity of the Jews might be checked.
For it was likely that they would all see him going off with the
clay spread over his eyes. Indeed, by this strange behavior
he would attract the attention of all of them to himself : both
those who knew him and those who did not, and they would
observe him closely. Since it is not easy to have it acknowl-
edged that a blind man has received his sight, Christ first
of all made certain by the long 3 journey to Siloe that there
would be many witnesses, and by the strangeness of the sight
He made those who witnessed it keenly attentive, so that, by
becoming more observant, they might no longer be able to
say: 'This is he; this is not he/ Besides, He wished also to
establish this fact : that, because He sent the man to Siloe, He
3 That is, he would be obliged to walk through the crowded streets,
drawing attention to himself by the unusual appearance of his clay
smeared eyes. The pool was on the outskirts of the city.
98 SAINT JOHN CHRYSOSTOM
was not an enemy of the Law and of the Old Testament.
He had no reason to fear that Siloe would afterwards
receive the credit for the cure. And I say this for, though
many often bathed their eyes there, they received no such
benefit from doing this, since there also it was the power of
Christ which accomplished everything. Further, that is why
the Evangelist added the interpretation of the name for us.
When he had said: 'to Siloe,' he added: That is, "sent," ' so
that you might learn that there also it was Christ who healed
the man, as Paul declared: 'They drank from the spiritual
rock which followed them, but the rock was Christ.' 4
Therefore, just as the spiritual rock was Christ, so also He
was a spiritual Siloe. Moreover, it seems to me that the
suddenness with which He mentioned the water hints to us
of an ineffable mystery.
'What, then, is this? 5
The unexpectedness of the manifestation of His power,
something which was altogether unhoped for.
But notice that the judgment of the blind man was com-
pletely submissive. For he did not say: 6 If it is wholly the
clay, or the spittle, which is restoring my eyes, why do I have
to go to Siloe? And if I need Siloe, why do I need the clay?
Why did He spread it on my eyes? Why did He bid me wash?'
However, he did not voice any of these thoughts, but occupied
himself with one thing only, namely, to give complete
obedience to the One who was giving him orders and nothing
that happened gave him any offense at all.
But, if someone should say: 'How then, did he receive his
sight when he removed the clay?' he will hear no other reply
from us than that we do not know the way this happened*
And why is it strange if we do not know? For, neither the
Evangelist knew this nor the man who was healed. But he did
4 1 Cor. 10.4.
HOMILIES 99
know that the cure had taken place, though he was unable to
detect the method. Moreover, when he was questioned about
this, he declared : 'He put clay on my eyes, and I washed, and
I see.' But he was unable to tell how this took place, even if
they asked ten thousand times.
'The neighbors therefore and those who were wont to see
him before as a beggar, began saying, "Is not this he who
used to sit and beg?" Some said, "It is he." ' The strangeness
of the event, to be sure, made them incredulous, though so
many details had been arranged so that they might not fail
to believe.
'Some said, "Is not this he who used to sit and beg?" '
Bless us, how great is God's mercy! How low He condes-
cended, when He so graciously healed even beggars. By this
means He silenced the Jews, because it was not only the
famous, or the prominent, or the ruling class, but even the
ignoble, that He deemed worthy of His solicitude. And this
is so for He came for the salvation of all. Moreover, what
took place in the case of the paralytic happened in this
instance, also. For the paralytic did not know who had healed
him, nor did this man. And this happened because of the
fact that Christ withdrew.
Now, Christ always withdrew after effecting a cure, so that
His miracles might be protected against all suspicion. For,
how could those who did not know Him that is, who He was
fawn on Him and connive with Him in bringing about
what took place? Indeed, this man was not even one of
Christ's followers, but one of those beggars who sat near the
Temple gates.
But when all were in doubt about him, what did he say?
*I am he.' He was not ashamed of his former affliction, nor
did he fear the anger of the crowd, nor did he hesitate to
appear in public in order to proclaim his Benefactor,, 'They
said to him : "How were thy eyes opened?" '
100 SAINT JOHN GHRYSOSTOM
'He said to them: "The man who is called Jesus . . . " "
'What are you saying? A man did such a thing? 3
However, he knew nothing noteworthy of Him as yet. "The
man who is called Jesus made clay and anointed them.'
Notice how honest he was. He did not say from what
source Christ made the clay, for he did not state what he did
not know. Actually, he did not know that He spat on the
ground, but he was aware that He anointed his eyes because
of the feeling and His touch. 'And he said to me, "Go, wash
in the pool of Siloe. 33 3 His hearing testified to this.
'But how did he recognize His voice? 3
From the conversation with the disciples. However, even
though he made all these statements, and accepted the
evidence furnished by what Christ did, he was unable to tell
the method He used.
But, if there is need of faith in regard to things that are
perceived and felt, much more so is there in regard to things
that are unseen. 'They said to him, "Where is he? 53 He said,
"I do not know. 33 3 Now, they said 'Where is he/ intent al-
ready on murdering Him.
On the other hand, see Christ's lack of vanity how He did
not remain with those who had been healed. In truth, He did
not wish to enjoy the benefit of fame, or to win applause, or
to show off. Notice, also, how truthfully the blind man gave
all his answers.
They wished, then, to find Jesus so as to bring Him to the
priests, but, since they did not succeed, they brought the
blind man to the Pharisees, to question him more closely.
Indeed, the reason why the Evangelist points out that it was
the Sabbath is to show their wicked purpose and the charge
on which they were seeking Him, as if they actually had found
a hold on Him, and were able to discredit the miracle because
it seemed to be a transgression of the Law.
Furthermore, this is evident from the fact that on seeing the
HOMILIES 101
man they straightway said nothing else than: 'How did He
open your eyes?' Now, notice how they spoke. They did not
say: 'How did you receive your sight?' 5 but 'How did He
open your eyes? 3 giving him occasion to calumniate Him on
the score that He had performed work. But he spoke lacon-
ically, as if to people who had already heard the answer.
Without mentioning His name, or saying: 'He said to me,
"Go, wash/ 3 ' he declared at once: 'He put clay upon my eyes,
and I washed, and I see. 3 It was as if a great deal of slanderous
talk had already taken place, and they had said: 'See what
sort of work Jesus is doing on the Sabbath; He is anointing
with mud. 3
But please note that the blind man was not perturbed. To
be sure, when He was being questioned in comparative
safety and was speaking to the Jews merely, it was not a great
thing that he told the truth; but now it was wonderful that,
though he was in greater peril, he neither denied nor con-
tradicted his previous statements. What, then, did the Phari-
sees say? Yes, and the others, also? They had brought him
so that he might make a denial, but they met with just the
opposite of what they wished and received more accurate
information instead. Furthermore, this was to be their exper-
ience with miracles on every occasion, and we shall show this
more clearly in what follows.
What, then, did the Pharisees say? Some not all, but
the more contentious said: This man is not from God, for
he does not keep the Sabbath. 3 Others asked: 'How can a
man who is a sinner work these signs?' Do you perceive that
they were being educated by the miracles? For, though they
had, before this, sent agents to arrest Him, listen to what
5 Apparently an inaccuracy. Both Merk and the Confraternity trans-
lation record this as the question actually put by the Pharisees here.
4 How did he open your eyes?* are the words of the Jews at the first
interrogation of the man, and also later, in the second questioning by
the Pharisees,
102 SAINT JOHN GHRYSOSTOM
some were now saying, even though not all were doing so.
And not all of them were, for as they were rulers, they fell
into incredulity because of vainglory. Yet, even among the
rulers many believed in Him, but did not acknowledge it. 6
On the one hand, then, the opinion of the multitude was
held of little account, inasmuch as the common people con-
tributed nothing of moment to their synagogue ; the rulers, on
the contrary, since they were more prominent, experienced
more difficulty in confessing their belief. Love of power pre-
vented some; cowardice and fear of the majority, others. That
is why Christ said: How can you believe who receive glory
from men? 37 Yet the very men who were seeking unjustly to
kill Him were saying that they were of God, but that He who
cured the blind could not be from God because He did not
keep the Sabbath.
In answer to this, some replied that a sinner could not work
such signs. Therefore, the others, maliciously remaining silent
about the deed itself, stressed the fact that it seemed a trans-
gression. For they did not say: 'He healed on the Sabbath,'
but 'He does not keep the Sabbath.' These, on the contrary,
made a weak reply, for, though they ought to have proved
that He was not breaking the Sabbath, they drew their argu-
ments only from His miracles, and with reason, for they still
thought Him to be merely Man.
In fact, if this were not the case, they could have defended
Him for another reason : namely, because He was Lord of the
Sabbath and had made it Himself, but they did not yet have
this idea of Him. However, no one of them dared to express
his opinion openly, or by a decisive assertion, but only in the
form of a doubt: some because of timidity, others because of
the love of power. Therefore, 'There was a division among
them.' This division first began among the people, then later
6 Cf. John 12.42.
7 Cf. John 5.44; 12.42-43.
HOMILIES
103
among the rulers. 'And some were saying, "He is a good
man." But others, "No, rather he seduces the people." ' 8
Do you see how much more lacking in wisdom the rulers
were than the people, since they became divided in their
opinion later? And even after they were divided, they did not
show their finer feelings because they saw the Pharisees
threatening. Thus, if they had broken away entirely from
them, they would quickly have recognized the truth. For, it is
possible for a division to occur with a happy result. There-
fore, Christ Himself said: 'I have come, not to send peace
upon the earth, but a sword. 59
There is indeed agreement that is wicked and disagreement
that is good. And this is so for those who were building the
tower [of Babel] were in agreement to their own disad-
vantage ; whereas these same men later were in disagreement,
unwillingly to be sure, yet to their advantage. 10 Furthermore,
Core and his followers were in agreement for evil; therefore,
it was well that they were cut off. 11 And Judas, too, was in
agreement with the Jews for an evil end.
It is possible, therefore, for dissension to be a good thing
and agreement to be an evil one. Therefore, Christ said: 'If
thy right eye is an occasion of sin to thee, pluck it out; if thy
foot, cut it off.' 12 But, if we must be separated from a member
of our body that has become an accomplice in evil, ought we
not much rather be separated from friends that are our con-
federates in evil-doing? So that agreement is not always a
good thing nor is dissension always bad.
I am saying these things in order that we may avoid
wicked men and seek the companionship of the good. For, if
8 John 7.12.
9 Cf. Matt. 10.34.
10 Cf. Gen. 11.1-9.
11 Cf. Exod. 16.1-35.
12 Matt. 5.29; 18.8.
104 SAINT JOHN CHRYSOSTOM
we cut off the limb that has become gangrenous and in-
curable, lest the rest of the body may also contract the same
disease, and we do this, not out of contempt for the limb, but
in the desire to protect the rest, how much more necessary
is it for us to do this with regard to evil companions? To be
sure, if we can cause them to mend their ways, while we our-
selves suffer no harm, we ought to make every effort to that
end. But, if they should remain incorrigible and should have
a harmful influence on us, we must cut them off and cast
them from us. Often, indeed, they will rather derive profit
from this procedure.
Therefore, Paul also urged us to this and said: 'Expel the
wicked man from your midst' and 'so that he who has done
this deed might be put away from your midst.' 13 Indeed, bad
companionship is a terrible thing, a terrible thing! A pes-
tilence does not infect, and scabies corrupt, those tainted as
quickly as the wickedness of evil men does those affected by
this malady. For 'Evil companionships corrupt good morals.'
The Prophet also said: 'Go out of the midst of them and
separate yourselves from them. 514
Let no one, then, have an unworthy man as friend. For if,
when we have good-for-nothing sons, we disinherit them and
do not show respect for nature or her laws or her ties, much
more ought we to avoid companions and acquaintances who
are evil. Further, even if we receive no harm from them, we
shall not be able to avoid the ill repute, for outsiders do not
examine our lives closely, but judge us by our company. This
advice I give both to young ladies and to young men, for
'Providing good things not only in the sight of the Lord, but
also in the sight of men,' Scripture says. 15
Let us, then, do everything so that our neighbor be not
13 1 Cor. 5.13,2,
14 1 Cor. 15.33; cf. Jer. 51.45.
15 Cf. Rom. 12.17.
HOMILIES 105
scandalized. Even if our own lives be upright, by giving
offense to others everything has been destroyed.
'How is it possible for an upright life to give scandal? 3
When the companionship of those who have doubtful
morals surrounds it with ill repute. For, whenever we boldly
associate ourselves with evil-doers, even if we ourselves suffer
no harm, we give scandal to others.
I address these words both to men and to women and also
to young people, leaving it to their conscience to know clearly
how great are the evils that spring from this source. Now, to
be sure, I for my part do not suspect anything wrong nor,
perhaps, does any other of the more virtuous. But the more
ordinary brethren are disedified in the light of the fact that
you are practicing a life of perfection, so you must also take
their weakness into consideration. And even if they be not
harmed, the Gentiles suffer harm. Paul bade us be above
reproach both 'to Jews and Gentiles and also to the Church
of God.' 16
I entertain no evil suspicion regarding the virgin (for I
love virginity and 'Charity thinks no evil 5 ). 17 I am a great
admirer of this way of life and cannot think anything un-
seemly of it. But how shall we persuade those outside the
faith, for we must take them also into consideration? Let us,
then, so regulate our conduct that no unbeliever may be able
to find a just charge against us. Indeed, just as those who
give example of an upright life glorify God, so those who
do the opposite cause Him to be blasphemed.
However, may no such persons be among us, but may our
deeds so shine that our Father in heaven may be glorified and
we may enjoy good repute in His eyes. May we aU obtain this
by the grace and mercy of our Lord Jesus Christ. Through
Him and with Him glory be to the Father, together with the
Holy Spirit, forever and ever. Amen.
16 1 Cor 10.33.
17 1 Cor. 13.6.
106 SAINT JOHN CHRYSOSTOM
Homily 58 (John 9.17-35}
'Again they said to the blind man, "What dost thou say of
him who opened thy eyes?" But he said, "He is a prophet."
The Jews therefore did not believe.' 1
The Scriptures must be read, not merely casually or super-
ficially, but with all care, so that one may not be confused.
And I say this for even now one might with reason be per-
plexed at this text as to how it was that, though they had
said: 'This man is not from God, for he does not keep the
Sabbath, 3 they then said to the man : c What dost thou say of
him who opened thy eyes?' They did not say: c What do you
say of him who has broken the Sabbath, 5 but now substituted
defense for accusation.
What, then, is to be said? These were not the ones who
stated: 'This man is not from God.' But these were the ones
who differed with them and declared : C A sinner cannot work
such signs. 3 Indeed, in the desire to refute them still more, but
also in order that they themselves might not seem to be
speaking in Christ's defense, they brought forward the man
who had had experience of His power and questioned him.
Note, therefore, the wisdom of the poor man, for he spoke
more prudently than all these men. At once he declared: 'He
is a prophet, 3 and did not quail before the opinion of the per-
verse Jews who had contradicted this and said: 'How can
He be from God, if He does not keep the Sabbath?' On the
contrary, he declared : 'He is a prophet.'
'And they did not believe that he had been blind and had
got his sight until they called his parents.' Moreover, notice in
how many ways they tried to hide and discredit the miracle.
Yet the nature of truth is such that it becomes stronger by the
very schemes by which men seem to be undermining it; it
becomes resplendent by the means intended to obscure it. For,
1 John 9.17,18.
HOMILIES 107
if these efforts to discredit the miracle were not made, its
authenticity might have been doubted by many. But as it was,
they did everything as if they were trying to reveal the truth.
They would not have brought about a different result if they
had been actually doing everything in Christ's behalf,
Now, I say this for they were trying to cast aspersion on
Him because of the method He had used, when they said:
'How did he open your eyes?' that is, 'Was it by some kind of
sorcery?' Elsewhere, indeed, when they were unable to indict
Him, they tried to discredit the way in which He healed by
saying: 'He does not cast out devils except by Beelzebub.' 2
And here once again, since they could assert nothing de-
rogatory, they took refuge in the time [as a pretext for
accusing Him] and said : 'He breaks the Sabbath,' and again :
c He is a sinner.'
Indeed, it was you who were envious and ready to cast
aspersion on what was done by Him that He was questioning
in very precise terms, when He said : 'Which of you can con-
vict me of sin?' 3 Moreover, no one spoke in reply, nor did
anyone say: 'You blaspheme when You say that You are
without sin.' Yet, if they could have said it, they would not
have remained silent. For they attempted to stone Him and
said that He was not from God, because they heard that He
was before Abraham. On the other hand, they boasted that
they themselves who were murderers were from God,
while they declared that He who worked such signs was not
from God, when He healed, because He did not keep the
Sabbath. Certainly, if these men had the shadow of a charge
against Him, they would not have neglected to mention it.
But, if they called Him a sinner because of the fact that He
seemed to be breaking the Sabbath, even this charge appeared
ineffective, since their very associates remarked its great
2 Matt. 12.24.
3 John 8.46.
108 SAINT JOHN CHRYSOSTOM
cold-bloodedness and meanness. Frustrated on all sides, then,
they finally arrived at another more shameless and im-
moderate procedure. What was this? 'They did not believe/
the Evangelist says, 'that he had been blind and had got his
sight.' How could they make the accusation that He did not
keep the Sabbath, then, otherwise than as clearly believing it?
And how is it that you do not believe the numerous crowd?
The neighbors who know him?
However, as I have said, falsehood is always caught in its
own snare. It makes the truth shine more brightly by means
of the very devices by which it seems to threaten the truth,
and this surely happened in this instance. In order that no
one might have it to say that the statements made by
neighbors and eye-witnesses were not accurate, but based on
a fancied resemblance, they brought forward his parents, un-
wittingly proving by what they were doing that the cure was
authentic. And this is so for the parents were the ones who
would best of all recognize their own child.
Since the Jews were unable to overawe the man, but, on
the contrary, beheld him proclaiming his Benefactor with
great courage, they expected to discredit the miracle by
means of his parents. And see the malice of their interroga-
tion. What was it they said? Placing them in the midst of
the assembly so as to cast them into an agony of terror, they
conducted the questioning with great vehemence and anger.
'Is this your son?' They did not say: 'who was once blind, 3 but
how did they put it? 'Of whom you say that he was born
blind/ as if the parents were evil-doers, and conniving at the
advancement of the interests of Christ.
O impious and worse than impious men, what father would
choose to tell such lies of his son? Indeed, it was as if they
were saying: 'Whom you made out to be blind, and not only
that, but you have even published the statement abroad
everywhere. How, then, can he now see? Oh, how stupid/
HOMILIES 109
they meant, 'is your trickery and scheming! 5 For, they were
trying by these two statements to cause them to make a denial,
that is, by saying: c of whom you say,' and c How then does
he see?'
Well, though there were three questions asked whether he
was their son, whether he was blind, and how it was that he
had got his sight they answered the first two only, but did
not grant a reply to the third one. This took place in the
interests of the truth, so that no other than the man who had
been cured and who was a trustworthy witness should give
this answer. How, indeed, could the parents have been curry-
ing Christ's favor, when out of fear of the Jews they had
remained silent regarding some of the things they really knew?
What was it they actually said?
c We know that this is our son, and that he was blind ; but
how he now sees, or who opened his eyes we ourselves do not
know; he is of age, let him speak for himself.' By vouching
for his trustworthiness they were begging off from answering
themselves. 'He is not a child,' they meant, c or immature, but
able to testify about himself.'
'And they said these things out of fear of the Jews.' Notice
how the Evangelist once again brings to the fore the senti-
ments and opinion of the latter. I mention this to throw
further light upon that statement which they had made be-
fore, when they said: 'He makes himself equal to God.' 4 If
that, also, were merely the notion of the Jews, and not in
agreement with the verdict of Christ, the Evangelist would
have added the statement that this was a notion of the Jews.
Therefore, when the parents had referred them to the man
that had been cured, they called him again a second time.
Now, they did not say to him openly and brazenly: "Deny
that Christ healed you,' but they wished to compass this
result by a pretense of piety. 'Give glory to God !' they said.
4 Cf. John 5.18.
110 SAINT JOHN CHRYSOSTOM
In truth, it would have seemed very ridiculous to say to his
parents: 'Deny that this is your son, and that he was born
blind. 3 And it likewise would have been obviously shameless
to tell him to make this denial.
Therefore, they did not say this, but used another approach
by saying: 'Give glory to God !' ; that is, 'Confess that this man
has done nothing. We ourselves know that this man is a
sinner. 3
Why, then, did you not upbraid Him when He said:
'Which of you can convict me of sin?' 5 How do you know that
He is a sinner?
Yet, though the man made no reply to their words: 'Give
glory to God !' when Christ met him, He praised him and did
not find fault with him or say: 'Why did you not give glory
to God? 3 On the contrary, what did He say? 'Dost thou
believe in the Son of God?' He said this that you might learn
that this is giving glory to God. But if He were not equal to
the Father, this would not be glory. Since, on the contrary, he
who honors the Son is also honoring the Father, it was with
reason that the blind man was not reprehended .
To resume : as long as they expected the parents to dissent
and utter a denial, they said nothing to the man himself. But
when they perceived that they had no success from this
approach, they came once more to him, and asserted: 'This
man is a sinner. 3
He said in reply: 'Whether he is a sinner, I do not know.
One thing I do know, that whereas I was blind, I now see. 3
Surely the blind man was not afraid? Not at all ! But why was
it that he who had declared 'He is a prophet 3 said 'Whether
he is a sinner I do not know? 3 He was not fearful, nor was
this his conviction. 6 On the contrary, he wished Christ to be
freed of the charges against Him, by reason of the evidence
5 John 8.46.
6 That is, that Christ was a sinner.
HOMILIES 111
of the miracle, rather than by his words, and to make the
defense of Christ credible when the evidence of the favor he
had received should refute them.
Indeed, after further discussion, when he said: c lf this
man were not a worshiper of God, he would not be able to
work such signs/ they became so indignant that they replied :
Thou wast altogether born in sins, and dost thou teach us?'
If he had spoken in this way from the start, what would they
not have done? And what would they not have said?
'Whether he is a sinner, I do not know,' as if he said: C I
am not now speaking on this Man's behalf, and for the
moment I refrain from expressing my opinion. However, I do
know clearly and can strongly affirm this: that, if He were a
sinner, He could not perform such a miracle as this.' More-
over, by this means he placed himself above suspicion and
made his testimony appear unbiased, on the ground that he
was not trying to curry favor but was arguing from the fact
of the miracle itself.
Since, therefore, they were unable to negate or remove the
fact of the miracle, they once more returned to their former
point and began to agitate about the method used in the cure.
They were acting as people do who are running about now
here, now there searching everywhere for a wild beast that
is roaming in safety. Furthermore, they returned to his former
words, that they might weaken him and his parents by con-
tinous questioning, so they said: 'What did he do to thee?
How did he open thy eyes?'
What, then, was his reply? Because he had defeated them
and laid them low he finally ceased speaking mildly. As long
as the matter required examination and proof, he provided
the explanation, speaking with restraint. But when he had
once caught them and had won a splendid victory, taking
courage at length he took the offensive against them. What
did he say? C I have told you once, and you have heard. Why
112 SAINT JOHN CHRYSOSTOM
would you hear again?' Do you perceive the courage of the
beggar shown in the face of Scribes and Pharisees? So strong
is the truth, so weak is falsehood. The former, indeed, even
if it takes possession of merely ordinary men, makes them
splendid characters; while the latter, even if it be in the com-
pany of the powerful, makes them weaklings.
Further, what he meant is something like this: 'You do
not pay attention to what is said; therefore, I shall no longer
speak to you. And I will not continue replying to you because
you are asking captious questions. You wish to hear the
answers, not to get information, but to discredit what is said.
Would you also become his disciples?' Now he was including
himself in the band of the disciples, for the words, 'would you
also,' are those of one who is pointing out that he himself is
a disciple. Then he had sufficiently ridiculed and discomfited
them.
In truth, it was because he knew that this would ex-
ceedingly annoy them, and because he wished to upbraid
them as severely as possible, that he said it. Now, this was
certainly the act of a soul courageous in speech, lofty of ideals,
and disdainful of their anger; a soul pointing out that this
was a great dignity 7 and that from it he derived great con-
fidence. He made it clear that they were being insolent re-
garding a Man actually worthy of admiration, while he him-
self was not insulted, but took as honor what they proffered as
insult.
'Thou art his disciple, 3 they declared, 'but we are disciples
of Moses.* However, this would not be reasonable, for you
are disciples neither of Moses nor of this Man. For, if you
were disciples of Moses, you would also be this Man's. For
this reason Christ had said to them previously: 'If you
believed Moses, you would believe me, for he wrote of me/ 8
7 That is, to be a disciple of Christ.
8 John 5.46.
HOMILIES 113
since they were always taking refuge in the words of Moses.
'We know that God spoke to Moses.' Who told you? Who
proclaimed it?
'Our ancestors, 5 they declared.
Then he replied: 'Is not He more deserving of belief than
your ancestors, since He has confirmed by miracles the fact
that He came from God and that He has spoken heavenly
things?'
Further, they did not say: 'We have heard that God spoke
to Moses,' but 'We know.' Do you strongly maintain that you
know things that you have heard, O Jews, and do you think
that things that are seen are less convincing than things that
are heard? Yet you have not indeed seen those things, but
have heard them; while these you have not heard, but seen.
Accordingly, what did the blind man say? 'Why, herein is
the marvel, that you do not know where he is from, though
he works such miracles; that a man not outstanding among
you, or famous, or illustrious, can do such things. Hence, it
is completely clear that He is God, since He needs no human
assistance at all. We know that God does not hear sinners. 3
Since they had first said: 'How can a man who is a sinner
work these signs?' he afterwards seized upon their verdict,
reminding them of their own words. 'This opinion,' he as-
serted, ' is common both to you and to me; hold to it, then.'
Now, notice his wisdom, please. He kept continually re-
viewing the miracle since they could not do away with it
and based his arguments on it. Do you perceive that when at
the start he said: 'Whether he is a sinner, I do not know,' he
was not in doubt about the matter? Away with that idea ! On
the contrary, he knew that He was not a sinner. In fact, now
that he had the opportunity, see what a defense he made.
'Now we know that God does not hear sinners; but if any-
one is a worshipper of God, and does his will, [him he hears] .'
By these words he not only freed Him from the imputation of
1 14 SAINT JOHN GHRYSOSTOM
sin, but even showed that He was very pleasing to God and
that all His deeds were those of God. For, since his question-
ers alleged that they themselves were worshipers of God, he
added the words: c and does his will. 5 He meant: 'It is not
enough to be conscious of God, but we must also do His will.*
Next he spoke in praise of the miracle, in the words: 'Not
from the beginning of the world has it been heard that any-
one opened the eyes of a man born blind. Well, then, if you
acknowledge that God does not hear sinners, and this Man
has worked a miracle, yes, such a miracle as no one else has
ever worked, it is altogether clear that He has surpassed all
the rest in merit and that His power is greater than merely
human power.'
What reply, then, did they make? 'Thou wast altogether
born in sins, and dost thou teach us?' As long as they con-
tinued to expect him to make a denial, they thought him
trustworthy, and called on him not once only, but a second
time. I should like to say to them: 'But if you do not think
he is to be believed, why did you summon him a second time
and question him?' Since he spoke the truth, in no way in^
timidated by them, they condemned him at the moment when
they ought most of all to have held him in admiration.
Moreover, what is the meaning of: 'Thou wast altogether
born in sins?' In this they were harshly reproaching him with
his blindness, as if to say: 'From the beginning of your life
you have been in sin,' intimating that it was on this account
that he had been born blind, which was an unreasonable
assumption. Indeed, Christ said, in order to console him with
regard to this: 'For judgment have I come into the world,
that they who do not see may see, and they who see may be-
come blind.' 9
'Thou wast altogether born in sins, and dost thou teach us?'
What was it that the man had actually said? Surely he did
9 John 9.39.
HOMILIES 115
not express merely his own personal opinion? Did he not set
forth a common belief in the words: 'We know that God does
not hear sinners'? Was he not bringing to the fore what you
yourselves had said?
'And they turned him out.' Are you taking note of the mes-
senger of Truth, how his lack of learning acted as no deterrent
to him? Do you see how much he had to listen to from the
start, and how great sufferings he endured, and yet how he
bore witness to Christ by word and deed?
Now, these things have been recorded in order that we also
may imitate him. For, the beggar, the blind man, he who had
never seen Christ, showed the greatest of courage at the out-
set, even before Christ's heartening words. Withstanding the
whole crowd murderous, devilish, furious that wished to
condemn Christ by what he said, he did not yield or give way,
but very boldly refuted them. He chose to be turned out,
rather than to betray the truth.
By contrast, we have lived for so long a time in the faith.
By our faith we have seen countless miracles. We have re-
ceived greater benefits than the blind man and, gazing with
our inward eyes, have beheld ineffable mysteries. Since we
have been called to such great honor, how much more than
the blind man ought we to show the staunchest courage in
behalf of Christ against those who are trying to indict Him
and who are maligning Christians? We ought to silence them,
and not make allowance for them at all.
Moreover, we shall be able to do this if we are brave, and
also if we pay attention to the Scriptures and do not listen
merely cursorily to them. If a man should come here with
earnestness even though he does not read the Scriptures at
home and if he pays attention to what is said here, within the
space of even one year he will be able to obtain a considerable
acquaintance with them. For we do not read these Scriptures
116 SAINT JOHN CHRYSOSTOM
today, and tomorrow others that are quite different, but al-
ways the same section and consecutively.
However, in spite of this, many have such an apathetic
attitude that after such reading they do not even know the
names of the books. And they are not ashamed, nor do they
shudder with dread, because they have come so carelessly to
the hearing of the word of God. On the other hand, if a
musician, or a dancer, or anyone else connected with the
theater should summon them to the city, they all hurry
eagerly, and thank the one who invited them, and spend an
entire half-day with their attention fixed on the performer
exclusively. 10 Yet, when God addresses us through Prophets
and Apostles, we yawn, are bored, become drowsy.
Furthermore, in the summer the heat seems to be oppres-
sive, so we seek out the market-place; and in winter, on the
other hand, the wet and mud are obstacles, so we sit at home.
But at the race-track, 11 though there is no roof to keep off the
moisture, most men foolishly stand enduring the heavy
showers, while the wind whips the water into their faces, and
they make no account of cold and wet and mud and a long
journey. Nothing keeps them home or prevents them from
going there, while they delay and do not assemble here where
there is a roof over their heads and the temperature is admir-
able. Yet this is for the profit of their own soul.
How is this state of things tolerated, I ask you? Because we
are more conversant with worldly pursuits, while we are more
ignorant than children in those that are essential to salvation.
Furthermore, if someone calls you a charioteer or dancer, you
say you are insulted and do everything to avert the insult from
10 For a good picture of the fourth-century preoccupation with the
theater as an amusement, see Puech, St. Jean Chrysostome et les
moeurs 266-287.
11 Enthusiasm for racing as an amusement was widespread in the Roman
Empire to the end of antiquity. The races were one of the attractions
for which both Antioch and Constantinople were very famous. See
Bussemaker and Saglio, 'Circus/ DS 12 (1887) 1187-1201.
HOMILIES 117
yourself. 12 But if, on the contrary, he invites you to the show
in which the charioteer or dancer appears, you do not refuse,
and you patronize almost in its entirety that art the name of
which you shun. But where you ought to cherish both the
state and the name that is, both to be a Christian and to be
called such you do not even know what in the world it is
all about. What could be worse than this ignorance?
I should like to make these remarks frequently to you, but
I fear that I should be making myself unpleasant to you in
vain and without profit. For, I see not young men only, but
even aged ones making fools of themselves. I am especially
ashamed, with regard to the latter group, when I see a man,
respected for his gray hairs, bringing shame on them, and
dragging his son down with him. What indeed is more
ridiculous than this? What deed more disgraceful? The child
is taught by his father to lead a corrupt life.
Do my words prick you? I want them to do so; I want to
place a restraint on you by means of the compunction aroused
by my words, that you may reform your bad conduct in these
matters. Now I say this for there are some, much less respon-
sive than this audience here, who do not become ashamed at
my words, but even speak at length in defense of their be-
havior. And if you ask: 'Who is Amos, or Abdias, or what is
the number of the Prophets or of the Apostles?' they cannot
even open their mouth. But with regard to horses and chariot-
eers, they can compose a discourse more cleverly than sophists
or rhetors.
Furthermore, after all this they say: 'What harm, now? 5
and e What loss? 9
Indeed, it is for this reason that I am groaning, namely, be-
12 Despite the enthusiasm generally felt for racing and the theater as
amusements, the profession of charioteer, as well as that of dancer, was
held in low esteem. Cf. Bussemaker and Saglio, loc. tit, 1196; L.
Gougaud, 'Danse,' DACL 4 (1920) 248.
118 SAINT JOHN CHRY SOSTOM
cause you do not know that the thing is harmful, and have no
perception of the evil. God has given you a limited period of
life to serve Him, and if you squander it vainly, and fruit-
lessly, and to no purpose, do you still seek to learn what the
loss is? If you completely squander a little money, you deem
this a loss, but when you squander your days entirely on
Satan's pomps, do you consider that you are not doing any-
thing wrong?
Though you ought to spend your entire life in prayers and
supplications, while actually you waste your life, fruitlessly
and for your damnation, in shouting and tumult and base
words and quarreling and unlawful pleasure and deeds of
sorcery even after all this do you ask: 'What loss is there?'
You are not aware that time must be expended more sparing-
ly than anything else. If you spend gold, you will be able to
replenish your supply, but if you lose time you will repair the
loss with great difficulty, for a small amount has been dis-
pensed to us in the present life. Therefore, if we do not use
it as we ought, what shall we say when we depart to the next
life?
Moreover, tell me this: If you bade one of your sons to
learn a craft, and then he remained always at home, or spent
his time somewhere else, would the master not entreat him to
act differently? Would he not say to you: 4 You made a
written agreement with me and specified a limited time.
Well, then, if your son is not going to spend this period of
time with me, but elsewhere, how shall we present him to you
as our pupil?'
Now, we also must say this, and God likewise will speak in
this way to us. I have given you time,' He will say, 'to learn
this art of piety; why have you spent this time vainly and
fruitlessly? Moreover, why did you not unceasingly accom-
pany your master, and why did you not pay attention to his
words? 9
HOMILIES 119
Indeed, in proof that piety is an art 13 listen to what the
Prophet says: 'Come, children, hear me; I will teach you fear
of the Lord.' And again: 'Happy the man whom you instruct,
O Lord, whom by your law you teach. 314 Therefore, when you
expend time fruitlessly, what defense will you have?
'Still, why is it,' you will say, 'that He has dispensed to us
only a small amount of time? 3
Oh, what stupidity and ignorance ! You ought most of all
to be grateful for this: namely, that He has cut short your
toils and lessened your labors and has made your rest long
yes, everlasting. In return for this do you find fault and
complain?
However, I certainly do not know how we have prolonged
our sermon to this point and made it so long. Therefore we
must now bring it quickly to an end. And we must do this,
for it is characteristic of our wretched nature that while we
are here in this place, if the sermon is long, we all grow
bored, while there [in the theater], though they enter it at
midday, they leave only under the guidance of torches and
lamps. Yet, in order that we may not always be finding fault
we beg and beseech you in closing: Grant this favor both to
us and to yourselves and getting rid of all the rest, let us de-
vote ourselves to spiritual things.
If you do this, we shall receive the favor of joy and hap-
piness, and commendation by reason of you, and recompense
for these efforts of ours. On the other hand, you will reap the
entire reward because, though previously such a devotee of
the stage, influenced by the fear of God and our exhortation,
you have rescued yourselves from that plague and broken your
bonds and hastened to God. Moreover, not only will you
receive your reward in the next life, but even in this life you
will enjoy genuine happiness. Indeed, virtue is like that;
13 That is, a skill to be learned from a teacher.
14 Ps. 33.12; 93.12.
120
SAINT JOHN CHRYSOSTOM
besides the crowns made ready in the next life, it makes our
life sweet even here.
Let us, then, be won over by what has been said, in order
that we may attain to the blessings both in this life and in that
to come, by the grace and mercy of our Lord Jesus Christ.
Glory be to Him and to the Father, together with the Holy
Spirit, forever and ever. Amen.
Homily 59 (John 9.35-10.13}
'And they turned him out. Jesus heard that they had cast
him out, and when he had found him, said to him, "Dost thou
believe in the Son of God?" He answered and said, "Who is
he, Lord, that I may believe in Him? 55 n
Those who endure some terrible suffering and are insulted
for the sake of truth and the confession of Christ are the ones
particularly held in honor by Him. For, just as the man who
loses his wealth for His sake is the one who finds it before all
others, and the man who hates his life is the one who especi-
ally loves it, so also the man who suffers insult is held in
honor most of all. And this also happened in the case of the
blind man.
Therefore, the Jews turned him out of the Temple and the
Lord of the Temple found him. He was rid of the disease-
ridden assembly and attained to the saving Fountain. He was
dishonored by those who dishonored Christ and was honored
by the Lord of the Angels. Such are the rewards of truth.
Similarly, if we also dispense our wealth here, we shall find
ease in the next world. If we give to the needy, we shall have
rest in heaven. If we are insulted for God's sake, we shall be
honored both in this world and in the next. Furthermore,
since they had turned him out of the Temple, Jesus found
1 John 9.35-37.
HOMILIES 121
him. The Evangelist pointed out that He came there for the
purpose of meeting him. And what reward He conferred on
him : the best of blessings. And I say this for He made Him-
self known to him who before did not know Him and
included him in the company of His own disciples.
Moreover, notice how the Evangelist told of His solicitude.
For when Christ said : 'Dost thou believe in the Son of God? 3
he answered : 'Who is he. Lord?' Not yet, to be sure, did he
know Him, though he had been cured by Him. He was blind
before coming to his Benefactor, and after the cure he was
maltreated by those dogs. Therefore, like some judge of the
games, He welcomed him as an athlete who had been through
many hardships and had been crowned.
Yet, what did He say? 'Dost thou believe in the Son of
God?' What is this? After such refutation of the Jews, after
such words as his, does He ask whether he believes? He did
so, not out of ignorance, but in the desire to make Himself
known and to show how much He esteemed the man's faith.
He meant: 6 So many people have insulted Me, but I make
no account of them. I am concerned about one thing only:
namely, that you believe in Me. For, one man who does the
will of God is better than thousands who transgress it.
Dost thou believe in the Son of God? 5 He was asking the
question of him, as it might be asked by one who had been
present and had heard his words and first He awakened in
the man the desire for Himself. He did not say at once:
'Believe in Me,' but addressed him in the form of a question.
What, then, did the other reply? 'Who is he, Lord, that I may
believe in him?' These were the words of a loving soul that
was earnestly seeking Him. He did not recognize Him whose
cause he had so valiantly espoused, in order that you might
learn his honesty. For, actually, he had not seen Christ before
this moment.
He said to him : 'Thou hast both seen him, and he it is who
122 SAINT JOHN GHRYSOSTOM
speaks with thee/ He did not say: C I am he/ but was as yet
restrained and ambiguous in what He said. The words, 'Thou
hast both seen him/ were still not clear; therefore, He added
more explicitly: 'He it is who speaks with thee.'
He replied: I believe, Lord/ and at once 'he worshiped
him/
Now, Christ did not say: 'I am the one who healed thee
and said to thee, "Go wash in the pool of Siloe/ 3 ' but with-
out mentioning all those details He said: 'Dost thou believe
in the Son of God?' Then, the man at once worshiped Him
with a display of deep feeling. This was something that few
of those who were healed did; for example, the lepers, and
perhaps others. By this action the man showed his belief in
Christ's divinity, for he added the prostration in order that
no one might think that what he said was merely words.
When he had worshiped Him, Christ said: Tor judgment
have I come into this world, that they who do not see may
see, and they who see may become blind.' Paul, too, said this:
c What then shall we say? That the Gentiles who were not
pursuing justice have secured justice, but a justice that is from
faith in Jesus; but Israel, by pursuing a law of justice, has not
attained to the Law of justice/ 2 Further, by saying: Tor
judgment have I come into this world/ Christ was both
causing the man to be more earnest with regard to his faith,
and stirring up the faith of those who were then accom-
panying Him, and He did so for there were Pharisees with
Him.
Moreover, by the words c for judgment 3 He meant 'for
greater punishment/ pointing out that those who condemned
Him were themselves condemned, and those who sentenced
Him as a sinner were sentenced themselves. Here He was
speaking of two kinds of sight and blindness: one physical,
the other spiritual. Some of those who were with Him said
2 Rom. 9.30,31.
HOMILIES 123
to Him : 'Surely we are not blind?' Just as they had said on
another occasion: 'We have never yet been slaves to anyone;
we have not been born of fornication/ 3 so here also they
prated only of the things of sense and were ashamed of
physical blindness.
Next, to show that in their case it was better to be blind
than to possess sight He said: 'If you were blind, you would
not have sin.' Since they thought that this misfortune was
something to be ashamed of. He turned it back upon their
own heads by telling them: 'This would make your punish-
ment less severe.' As always. He was putting an end to human
reasoning and leading them on to a great and wonderful
consideration. 'But now you say, "We see. 33 ? Here He was
speaking as He had on that other occasion, when he declared :
'Of whom you say that He was your God.' 4
'But now that you say that you see, you do not see.' By
these words He pointed out that the power of sight, which
they considered a creditable thing, actually could be for them
a cause of punishment. Moreover, after He had consoled the
man blind from birth for his former blindness, then He dis-
cussed the question of their blindness. Indeed, He confined
Himself altogether to the subject of blindness in what He said,
in order that they might not claim: 'It is not because we
have the defect of blindness that we do not come to You but
we avoid You as we would a false teacher.'
Accordingly, it was not merely casually that the Evangelist
mentioned : 'Some of the Pharisees who were with him heard
this and said, "Are we also blind?" ' He noted this fact
deliberately, to remind you that these were the ones who had
before turned from Him and then attempted to stone Him. 5
3 John 8.33,41.
4 Cf. John 8.54.
5 Cf. John 8.33-59.
1 24 SAINT JOHN CHRYSOSTOM
They were typical of those who followed Him indiffereutly,
and who were easily influenced to turn against Him.
How, then, did He prove that He was not a false teacher,
but a true shepherd? He set forth the well-known marks of
each both of the shepherd, and of the deceiver and despoiler
and from these gave them the means of discovering the
truth. First of all, He made it clear who the false teacher and
thief is, giving him these names with reference to Scripture,
and saying : 'Amen, amen, I say to you, he who enters not by
the door into the sheepfold, but climbs up another way, is a
thief and a robber/
See the marks of the robber: first, that he does not enter
openly; second, that his approach is not in accordance with
Scripture, for this is the meaning of s not by the door.' Further,
by these words He was making veiled reference both to the
false teachers before Him and to those who would be after
Him, both to Antichrist and to false Christs: Judas, and
Theodas 6 and many others like them.
With good reason did He call Scripture a c door.' For it
leads us to God and opens to us the knowledge of God; it
makes us His sheep; it guards us; and it does not permit the
wolves to enter. Indeed, just as a door provides security, so
Scripture prevents the entrance of heretics, places us in safety
with regard to all our desires, and does not permit us to go
astray. If we do not remove it, we shall not easily be overcome
by our enemies. By means of it we shall be able to discriminate
between all men : both the true shepherds and those who are
not.
'But what is the meaning of "into the sheepfold"?'
It refers to the sheep and their care. For he who does not
use the Scriptures, but climbs up another way to the sheep,
that is, opens up another and not legitimate way for him-
6 He cannot be identified with absolute certainty; cf. Acts 5.34-36 and
Confraternity Commentary 378.
HOMILIES 125
self is a thief. Do you perceive from these words that Christ
was in complete agreement with the Father, since He brought
the Scriptures to the fore in support of what He said? Further-
more, that is also the reason why He had said to the Jews:
'Search the Scriptures/ and had cited Moses, and had called
him and all the Prophets to bear witness [to Himself]. Tor
all who listen to the Prophets will come to me,' He declared.
And Tf you believed Moses you would believe me also/ 7
In the present passage, too, He was expressing the same
idea metaphorically. By saying 'climbs up another way 3 He
was referring indirectly to the Scribes, because they were
'teaching for doctrines precepts of men 3 and were trans-
gressing the Law. 8 Therefore, to reproach them with this,
also, He said: 'None of you observes the Law. 39 Moreover,
He did well to say 'climbs up, 3 instead of 'enters, 3 since this
is typical of a thief who wants to get over a wall and who
runs very great risk in all he does. Do you see how accurately
He described the robber? Notice, also, the distinguishing traits
of the shepherd.
What, then, are they? 'He who enters by the door is
shepherd of the sheep. To this man the gatekeeper opens,
and the sheep hear his voice, and he calls his own sheep by
name and when he has let out his own sheep, he goes before
them. 3 Thus, He set forth the marks both of the shepherd and
of the robber. Let us see once more how He applied the
parable to them.
'To this man/ He said, 'the gatekeeper opens. 3 Now, He
kept to the metaphor in order to make His words more
effective. And if you wish to interpret the parable word by
word, nothing prevents from considering Moses as the gate-
7 Cf. John 5.39-47.
8 Cf. Matt. 15.9, quoting Isa. 29.13.
9 John 7.19.
126 SAINT JOHN CHRYSOSTOM
keeper, since it is he who has been entrusted with the words
of God.
'The sheep hear his voice, and he calls his own sheep by
name/ They were continually saying that Christ was a
deceiver, and they lent assurance to this notion by their
incredulity in asking: 'Has any one of the rulers believed in
him? 310 Consequently, He made it clear that He ought not be
called dangerous and deceiving because of the unbelief of
those men, but that they themselves ought to be so called,
because they did not pay attention to Him, and as a result
they ought to be cast quickly out of the sheepfold.
Now, if it is the part of a shepherd to enter by the cus-
tomary door, and if He Himself did enter by it, all those who
follow Him would qualify as sheep. On the other hand, those
who are estranged from Him do not cast aspersion on the
Shepherd, but deprive themselves of belonging to His flock.
Yet, because He went on to say that He is 'the door, 3 once
again you ought not to be disturbed, for He also said that He
is 'Shepherd 3 and 'Sheepfold 5 and by these different appella-
tions proclaimed the different manifestations of His provi-
dence. When He is conducting us to His Father, He calls
Himself a door, but, when He is caring for us Himself, He
calls Himself a shepherd. Indeed, that you may not think
that His only function is to lead you to the Father, He calls
Himself a shepherd, -also.
'And the sheep hear his voice, and he calls his own sheep
by name and leads them forth, and he goes before them. 3
Actually, shepherds do the opposite and follow their sheep
from behind. However, He Himself, to show that He will
lead all men on the road to the truth, does just the opposite to
what other shepherds do; therefore, when He sent His
disciples like sheep, He did not send them away from the
10 John 7.48.
HOMILIES 127
wolves, but into the midst of wolves. 11 This 'shepherding 5 is in
truth a much more remarkable one than ours.
Moreover, He seems to be referring indirectly also to the
blind man. And I say this for after summoning him He led
him forth from the midst of the Jews, and the man heard His
voice and recognized it.
'But a stranger they will not follow because they do not
know the voice of strangers.' Surely He here meant Theodas
and Judas (and I think this for Scripture says: 'All who
believed in them were dispersed 5 ), 12 or else those who later
would practice deception as false Christs. Indeed, in order
that they might not assert that He was one of these. He
differentiated Himself from them by many distinctions.
Now, the first distinction He made was that He taught
from the Scriptures, for He Himself attracted His disciples by
this means, while those others did not draw theirs after them
by that agency. The second distinction He made was the
obedience of the sheep, for all believed in Him not only
during His lifetime, but also after His death; whereas they
at once abandoned those others.
Further, in addition to these we can mention a third dis-
tinction and no trifling one. For those others acted tyran-
nically and did everything with an eye to revolt, whereas He
has so far removed Himself from suspicion of this that He fled
from those who wished to make Him king. Moreover, when
they asked whether it was permissible to give tribute to
Caesar, He bade them to pay it, and He Himself produced
the didrachma. 13 Besides this, He came Himself for the
salvation of the sheep 'that they might have life and might
have it in abundance,' He declared; while they have deprived
their followers even of the present life.
11 Cf. Matt. 10.16.
12 Acts 5.36,37,
13 Cf. Matt. 17.23-26.
128 SAINT JOHN CHRYSOSTOM
Moreover, they have betrayed those who believed in them
and then have fled, while He was so faithful that He even
gave up His life. Then, too, they endured their sufferings
unwillingly and under compulsion, while He bore all willingly
and of His own free choice.
'This parable Jesus spoke to them, but they did not under-
stand what he was saying to them. 3 Now, why did He speak
obscurely to them? Because He wished to make them more
attentive. Therefore, when He had effected this, He at length
put an end to the obscurity by speaking as follows: C I am the
door. If anyone enter by me, he shall go in and out, and shall
find pasture.' That is, 'He will be in safety and security' (and
in the word 'pasture' He included the care and nourishment
of the sheep and supervision and guardianship over them),
and 'he will remain inside and no one will put him out.'
This, accordingly, actually happened in the case of the
Apostles who came in and went out freely as if they had
become masters of the whole world., and no one was powerful
enought to hinder them.
'All whoever have come are thieves and robbers; but the
sheep have not heard them.' Here He was not, as the heretics
claim, speaking of the Prophets (for whoever have believed
in Christ have heard them and have believed through them) .
On the contrary, He meant Theodas and Judas and the other
fomenters of dissent. Furthermore, He was speaking in com-
mendation of the sheep when He said : 'The sheep have not
heard them/ but nowhere can He be found praising those
who have failed to listen to the Prophets. On the contrary,
He very vehemently reproached and upbraided them. From
this it is clear that the words, 'have not heard them,' referred
to those dissenters. 'The thief comes only to steal, and slay,
and destroy' as happened at that time since all were slain
and perished.
'I came that they may have life, and have it more abun-
HOMILIES 129
dantly. 3 Now what, I ask, is more abundant than life? The
kingdom of heaven. However, He did not yet say this, but
applied to it the name of 'life, 3 which was familiar to them.
'I am the good shepherd.' Here at length He was speaking
of His Passion and making it clear that this would take place
for the salvation of the world and that He would go to it not
unwillingly. Then He again mentioned the example of the
shepherd and the hireling. 'The shepherd lays down his life.
But the hireling, who is not a shepherd, whose own sheep are
not, sees the wolf coming and leaves the sheep and flees. And
the wolf comes and snatches them. 3 Here He was pointing out
that He was as powerful as His Father, if He Himself also was
shepherd and the sheep were His own.
Do you perceive that when employing parables He spoke in
a more sublime tenor, since there His words are shrouded in
obscurity, and He was not providing His hearers with ready
occasion for criticism? What, then, does this hireling do? 'He
sees the wolf coming and leaves the sheep. And the wolf
comes and snatches them.'
This is what those others have done, but He did the
opposite. And I say this, for when He was arrested, He said:
'Let these go their way, 3 that the word might be fulfilled that
no one of them should perish. 14
Here it is also possible to interpret the c wolf as a spiritual
one, for He did not permit him either to snatch the sheep.
Indeed, he is not only a wolf, but also a lion, Tor our ad-
versary the devil, 5 Scripture says, 'goes about as a roaring
lion. 3 And he is likewise a serpent and a dragon : 'Tread upon
serpents and scorpions. 315
Wherefore, I beseech you, let us remain in the care of the
Shepherd, and we shall remain there, if we listen to His
voice, if we obey Him, if we do not follow anyone else. Now,
14 Cf. John 18.8.
15 1 Pet. 5.8; ct Luke 10.19.
130 SAINT JOHN CHRYSOSTOM
what is His voice like? c Blessed are the poor in spirit; blessed
are the pure of heart; blessed are the merciful.' 16 If we put
these beatitudes into practice, we shall remain in the care
of the Shepherd, and the wolf will be unable to come inside
the fold. However, even if he should attack, he will do this
for his own destruction, for we have a Shepherd who loves us
so dearly as to lay down His life for us. Therefore, since He is
powerful and loves us, what prevents us from being saved?
Nothing unless we ourselves should put an obstacle in the
way.
How shall we do that? Listen to Him saying : c You cannot
serve two masters, God and mammon. 317 Therefore, if we
serve the one, we shall not be subject to the tyranny of the
other. I say this for the desire for money is more bitter than
any tyranny. Indeed, it brings no pleasure, but only cares,
and envy, and scheming, and hatred, and slander, and count-
less hindrances to virtue: laxity, licentiousness, greed, drunk-
enness. These make even free men slaves and worse than
slaves bought with silver; slaves, not of men but even
of the most serious of the passions and of the diseases of the
soul. Such a man dares to do many things displeasing both
to God and to men, lest someone may deprive him of this
slavery. Oh, bitter slavery and devilish tyranny, for this is
the harshest one of all because, though beset by such great
evils, we take pleasure in them; we cling to our bonds.
Though dwelling in a prison full of darkness, we do not wish
to go out into the light, but fasten the evils tightly to our-
selves and revel in our disease.
Therefore, we cannot be rid of it, but are worse off than
those who dig mines: enduring toils and hardship, but not
enjoying the fruits of them. The worst thing of all is that if
someone wishes to free us from this bitter captivity, we do not
16 Matt. 5.3,8,7.
17 Matt. 6.24.
HOMILIES 131
tolerate it, but are displeased and angry, no better disposed
than madmen in this. Rather, we are even much more
wretched than any of them, to the extent that we do not wish
to be rid of our madness.
Surely it was not for this that you were brought into this
world, O man? Surely it was not for this that you were
created a man, namely, that you might work these mines and
amass gold? Not for this di'd He form you in His image, but
that you might be pleasing to Him, that you might attain
to the blessings to come, that you might take part in the
chorus of the angels.
Why, then, do you separate yourself from such kinship and
thrust yourself into the lowest degree of dishonor and igno-
bility? He who has been born of the same birth-pangs as you,
spiritual birth-pangs I mean, is perishing of hunger, while you
are bursting with an abundance of wealth. Your brother has
his body naked, while you add new raiment to your store of
clothing, furnishing such an array for the worms.
Now, how much better to deck out the bodies of the poor?
In this way your wealth remains incorruptible and you are
free from all care and are preparing for yourself the life to
come. If you do not wish these things to become motheaten,
give them to the poor, because they are the ones who know
how to shake out these garments well. I say this for the Body
of Christ is more precious and safer than any chest. Indeed,
not only does it preserve your garments, not only does it keep
them from corruption, but it even makes them more beautiful.
Oftentimes, if the chest perishes together with the garments,
you suffer the greatest loss, while not even death can injure
this kind of safeguard. Here we have no need of doors and
bolts or of watchful servants, or of any other such protection.
And this is so for our possessions are free from every kind of
treacherous attack and are kept carefully stored up, as is
132 SAINT JOHN CHRYSOSTOM
befitting things in heaven, for that place is altogether impreg-
nable to every evil.
However, though we do not cease continually saying these
things to you, you are not persuaded when you hear us. And
the reason for this is that we mortals are possessed by an
ignoble soul which clings to earth and grovels on the ground.
Yet, may I not charge all of you with wickedness as if you
were all sick of an incurable malady! For, even if those who
are drunk with riches stop up their ears to my words, those
who live their lives in poverty will be able to give attention to
what I say.
'But what concern are these words to the poor?' you will
ask. 'They certainly have no gold or such garments as these.'
Nevertheless, they have bread and cold water; they have
two oboli and feet, so that they may visit the sick. They have
a tongue and speech, so as to offer consolation to the afflicted.
They have a house and roof, so that they may make the
stranger welcome to their home. Indeed, we do not require
such and such a number of talents of gold from the poor, but
we expect these from the rich. Moreover, if a man be poor
and come to the doors of the other poor men, our Lord is not
ashamed to accept an obol, but will even say that He has
received something greater from him than from those who
have cast in much. 18
How many men who are now living have envied the
privilege of having lived at that time when Christ went about
the earth in the flesh, that one might share one's home and
one's food with Him! Behold, it is possible for this to take
place now, and for us to extend to Him a more pressing
invitation to a meal, and to dine with Him, and with greater
profit. For, many of those who were then companions at table
with Him have even been lost, as Judas also was, and others
like him; while each one of those who now invite Him to
18 Cf. Mark 12.41-44.
HOMILIES 133
their home and share with Him their table and roof will
enjoy great blessing.
'Come, blessed of my Father/ He says, 'take possession of
the kingdom prepared for you from the foundation of the
world; for I was hungry and you gave me to eat; I was thirsty
and you gave me to drink; I was a stranger and you took me
in; sick and you visited me; I was in prison and you came to
me. 519 Therefore., in order that we may hear these words,
let us clothe the naked, let us take in the stranger, let us feed
the hungry, let us give drink to the thirsty, let us visit the
sick, let us go to see the prisoner, in order that we may receive
the fulfillment of His pledge and pardon for our sins, and may
share in those blessings which are too great for speech or
thought. 20
May we all attain these by the grace and mercy of our Lord
Jesus Christ. To Him be glory and power forever and ever.
Amen.
Homily 60 (John 10.14-21)
f l am the good shepherd, and I know mine and mine
know me, even as the Father knows me and I know the
Father; and I lay down my life for my sheep . n
A great thing, beloved, a great thing is the role of leader in
the Church. It is one that requires much wisdom, and as great
courage as Christ's words indicate: namely, sufficient to lay
down one's life for the sheep; sufficient never to leave them
unprotected and exposed to danger; and sufficient to stand
firm against the attack of the wolf.
In this respect, indeed, the shepherd is different from the
19 Matt. 25.34-37.
20 Cf. 1 Cor. 2.9.
1 John 10.14-16.
134 SAINT JOHN CHRYSOSTOM
hireling. The latter always looks out for his own safety,
neglecting that of the sheep, whereas the shepherd ever cares
for the safety of the sheep and pays no attention to his own.
After pointing out the marks of the shepherd, then. He
described two despoilers of the flock: the thief who slays and
robs; the other who does none of these things, to be sure, but
who does not pay any attention when they happen, nor does
he prevent them.
By the first He was making a veiled reference to the follow-
ers of Theodas, and by the second He was exposing the
teachers of the Jews who did not make provision for the sheep
entrusted to their care or show any concern for them. There-
fore, Ezechiel of old also reproached them with this and said :
'Woe to the shepherds of Israel ! Surely shepherds do not feed
themselves? Do not the shepherds feed their flock? 32 On the
contrary, they were doing the opposite, which is the greatest
kind of wickedness, and cause of all the others. Indeed, that
is why the Prophet added : They did not pay any attention to
the sheep that had gone astray, nor did they seek that which
was lost, nor bind up the one which was injured, nor heal the
sick one, because they fed themselves and not the flock.' 3
Further, Paul also clearly stated this in another context when
he said: Tor they all seek their own interests, not those of
Jesus Christ'; and again: Let no one seek his own interests,
but each one those of his neighbor.' 4
However, Christ set Himself off from both types: from
those who come to destroy, by saying: T came for this reason,
that they may have life and have it more abundantly.' On the
other hand, He showed that He was different from those who
neglect the flock when it is being preyed on by wolves, since
He did not neglect them and even laid down His life for them
2 Cf. Ezech. 34.2.
3 Cf. ibid. 34.4.
4 Phil. 2.21; 1 Cor. 10.24.
HOMILIES 135
so that the sheep might not perish. That is why He said
repeatedly : C I am the good shepherd. 9
Next, because His claims seemed unsubstantiated (for,
though the words, 'I lay down my life, 5 would be fulfilled not
long after, the others, That they may have life, and have it
more abundantly, 3 would materialize only after their depar-
ture from this world, in the life to come), what did He do?
He established the truth of one statement by the other: by
laying down His life He showed that He also would give life.
Moreover, Paul likewise said this : 'If when we were enemies
we were reconciled to God by the death of his Son, much
more, having been reconciled, shall we be saved' ; and again :
He who has not spared even his own Son but has delivered
him for us all, how can he fail to grant us also all things with
him?' 5
But why did they not now reproach Him as before, when
they said : 'Thou bearest witness to thyself. Thy witness is not
true'? 6 Because He had often silenced them, and also because
greater confidence in Him had been engendered in them by
His miracles.
Then, since He had just said: 'The sheep hear his voice
and follow him, 3 lest anyone might say : 'What, then, of those
who do not believe?' listen to what He added: 'And I know
mine and mine know me.' Paul also made this clear by
saying: 'God has not cast off his people whom he foreknew.' 7
And Moses: 'The Lord knows who are his.' 8 C I am referring
to those whom I have foreknown,' Christ meant.
Next, lest you think that the extent of the knowledge
[possessed by Shepherd and sheep] is the same, listen to how
He corrected this idea by what He added. 'I know mine, and
5 Rom. 5.10; 8.32.
6 John 8.13.
7 Rom. 11.1.
8 2 Tim. 2.19.
136 SAINT JOHN CHRYSOSTOM
mine know me/ He said. 'However, the knowledge is not the
same. 3
'But where is it the same?'
Tn my Father and in Me. For in our case, even as the
Father knows Me I also know the Father.' Moreover, if He did
not wish to make this point, why did He add that statement?
Indeed, since He frequently placed Himself in the ranks of
ordinary men, it was lest anyone might think that He possess-
ed this knowledge merely as man that He added: 'Even as
the Father knows me and I know the Father. I comprehend
him clearly as he does me. 3 That is also why He said: c No
one knows the Son except the Father, and the Father except
the Son,' 9 meaning a certain unique kind of knowledge, and
such as no one else can possess.
I lay down my life. 3 He kept saying this repeatedly to
make it clear that He is not a deceiver. Similarly, when the
Apostle wished to prove that his teaching was authentic, as
he was delivering his discourse against the false apostles, he
supported his case by referring to the dangers and mortal
risks he had undergone: 'In lashes above measure, often
exposed to death.' 10
When Christ said: e l am the Light' and 'I am the Life,' it
seemed to the foolish to proceed from conceit. But to say 'I am
willing to die 3 gave rise to no envy, no jealousy. That is why
they did not reply to Him at this time : 'Thou bearest witness
to thyself. Thy witness is not true. 311 Great indeed was the
solicitude evidenced by His words, if He was willing to give
Himself for the sake of those who stoned Him.
For this reason, also, it was a propitious moment to intro-
duce a reference to the Gentiles. And I say this for He
asserted: 'Other sheep I have that are not of this fold. Them
9 Luke 10.22.
10 2 Cor. 11.23.
11 Cf. John 8.13.
HOMILIES 137
also I must bring. 5 See, too, that the word 'must' as used here
does not mean compulsive force, but that a thing is sure to
take place, as if He said : 'Why are you surprised if these are
going to follow Me, and the sheep are going to listen to my
voice? For when you see others also following Me and
listening to my voice, then you will be still more astonished. 3
But do not be disturbed because He said: 'that are not of
this fold/ for the distinction is merely in regard to the Law,
as Paul, too, said: 'Circumcision does not matter, and un-
circumcision does not matter.' 12
'Them also I must bring. 3 He was pointing out that both
groups had been scattered and mixed and had no shepherds
both the Jews and the Gentiles because the Good Shepherd
had not yet come. Then He foretold their union in the time
to come: There shall be one fold.' Paul also clearly referred
to this when he said: 'That of the two he might create in
himself one new man.' 13
'For this reason the Father loves me, because I lay down my
life that I may take it up again. 3 Now, what could be more
humble than this statement, if, indeed, our Master is going
to be loved on our account, because He dies on our behalf?
What, then, was He without the Father's love before that?
Did the Father now begin to love Him, and did we actually
become the cause of His love for Him?
Do you see how much He condescended to our lowliness?
What was it that He wished to accomplish this time? Since
they were saying that He was a deceiver, and was in opposi-
tion to the Father, and that He came to corrupt and destroy,
He was telling them: 'If nothing else, at least this would
impel me to love you: namely, that you are loved by my
Father as I am, and I am loved by Him for this reason
because I am to die in your behalf. 3
12 1 Cor. 7.19.
13 Eph. 2.15.
138 SAINT JOHN CHRYSOSTOM
In addition to this., He wished also to establish the point
that it was not unwillingly that He went to His death (for, if
it were against His will, how would the deed evoke the
Father's love?) and also that this was very much in con-
formity with His Father's will. If He worded this in a human
way, do not be surprised, for we have frequently spoken of
the reason for this, and to repeat the same things again would
be superfluous and boring.
C I lay down my life that I may take it up again, and no one
takes it from me. I lay it down of myself. I have the power to
lay down my life and I have the power to take it up again/
Since, indeed, they had often wished to kill Him, He
declared: c lf I do not will it, your effort is in vain. 3 And by
the first part of what He said He confirmed the truth of the
second point, that is, He attested His resurrection by means
of His death. This, in fact, is the strange and wonderful
truth. Indeed, both things happened strangely and contrary
to the ordinary course of events, so let us examine His words
more closely.
C I have the power to lay down my life,' He declared. Yet,
who does not have power to lay down his own life? For it is
possible for each one who desires to do so to destroy himself.
However, He was not speaking in that sense. Then, how?
'I have the power to lay it down in the sense that no one
can take my life, if I do not will it, and this is not possible in
the case of ordinary human beings.' For we do not have the
power to lay down our lives except by killing ourselves. And
if we fall victim to conspirators who are in a position to kill
us, we no longer have the power to lay down our life or not,
as we choose, but even against our own will they will take
away our life.
In His case, on the contrary, it was not so, but, even when
others were conspiring against Him, He Himself had the
power to refuse to lay down His life. Therefore, after de-
HOMILIES 139
daring: c No one takes it from me,' He added: 'I have the
power to lay down my life 3 ; that is, C I alone can lay it down,'
and this is not true in your case. And this is so because many
others are able to take our life away from us. However, He
did not say this from the start, for the statement would not
have been credible, but when it had received confirmation
from His deeds, and when, though they had often conspired
against Him, they were not powerful enough to arrest Him
(for He escaped from their hands times without number),
then at length He said: 6 No one takes it from me.' But, if
this is true, it also follows that He went willingly to His death.
Further, if the latter is true, it also confirms the fact that when
He wished to take it up again, He could do so. For, if His
death was more than merely human, do not doubt Him for
the rest, since the fact that He alone was in control of the lay-
ing down of His life proves that He also was able to take it
up again by His own power. Do you perceive how He con-
firmed the second point by the first, and by His death proved
that the resurrection was beyond question?
'This command I have received from my Father.' What
sort of command is this? To die in behalf of the world.
'Surely He did not first wait to hear it, and then consent;
and surely He did not need to learn of it.'
Now, what man with sense would say this? But, just as in
the former statement, Tor this reason the Father loves me,'
He was making it clear that He willed the attack on His
life and was removing the suspicion of His coming in opposi-
tion to the Father, so here, in speaking of a command received
from His Father, He meant nothing else than C I do what He
wills.' He made this clear in order that, when they killed Him,
they would not think that they prevailed over Him because
He was abandoned and betrayed by His Father; also, that
they might not have grounds for the insults they actually did
hurl at Him : 'He saved others, himself he cannot save.' And :
140 SAINT JOHN CHRYSOSTOM
c lf thou art the Son of God, come down from the cross.' 14
Yet it was for this very reason that He did not come down,
namely, because He is the Son of God.
Then, too, He took precaution lest, on hearing 'the com-
mand I have received from my Father,' you might think that
His heroic action was merely dictated by another. To antici-
pate this mistaken idea, He had said: 'The good shepherd
lays down his life for his sheep. 3 By these words He pointed
out that the sheep were His and that all of what took place
was His voluntary doing and that He did not need a com-
mand to compel Him to offer His life. Indeed, if He was in
need of a command, how was it that He said : C I lay it down
of myself? For, one who lays down his life of himself does not
need a command.
Moreover, He set down the reason for which He did this.
What was it? Because He is a shepherd; yes, the Good
Shepherd. And a good shepherd does not need to be urged on
to this 15 by another. But if this is so in the case of men, much
more is it true as regards God. That is likewise the reason why
Paul said: c He emptied himself. 316 Therefore the 'command'
that is mentioned here has no other meaning than to serve as
proof of His complete harmony with the Father. Furthermore,
if He speaks so humbly and in human fashion, the reason
is the weakness of His. hearers.
'Therefore there arose a division among the Jews. Some of
them were saying, "He has a devil and is mad. Why do you
listen to him?" Others were saying, "These are not the words
of one who has a devil. Can a devil open the eyes of the
blind?" ' It was, to be sure, because His words were greater
than those of an ordinary man and of uncommon quality
that they said that He had a demon, after having already
14 Matt. 27.42,40.
15 That is, to lay down his life for his sheep.
16 Phil. 2.7.
HOMILIES 141
addressed this insult to Him four times. (And I say this for
before this they had said: 'Thou hast a devil. Who seeks to
put thee to death? 3 And again: 'Are we not right in saying
that thou art a Samaritan and hast a devil? 317 And here: 'He
has a devil and is mad. Why do you listen to him? 5 ) Or,
rather, this was not merely the fourth time, 18 but He fiad
heard this often. For the fact that they declared : 'Are we not
right in saying thou art a Samaritan and hast a devil?' in-
dicates that they had said this, not twice or three times, but
often.
On the other hand, the Evangelist asserted: 'Others were
saying, "These are not the words of one who has a devil. Can
a devil open the eyes of the blind?" ' Since they were not able
to silence His opponents by words, they finally had recourse
to His deeds for proof. 'Certainly His words are not the words
of one who has a devil. But even if you are not persuaded by
His words, you are altogether confounded by His deeds. 19 If
they are not the deeds of one who has a devil and are greater
than those of an ordinary man, it is evident that they are the
deeds of one who has divine power.' Do you follow the argu-
ment? For, from the fact that they said 'He has a devil 3 it is
clear that His deeds were regarded as superhuman, but He
proved by the character of His deeds that He did not have a
devil.
What, then, did Christ reply? He made no answer to these
remarks. Before, indeed, He had replied: C I have not a
devil, 320 but now He did not do so. Since He had provided
them with proof by His deeds, He now remained silent. In
truth, they were not worthy of a reply, because they had
17 John 7.20; 8.48.
18 Though but three instances are actually mentioned, the Benedictine
editor thinks the text is unmistakably rerapTOV.
19 Cf. John 10,38.
20 John 8.49.
142 SAINT JOHN CHRYSOSTOM
called Him a demoniac by reason of those deeds because of
which they ought to have admired Him and considered Him
God. Further, what need was there of refutation by Him,
when they were quarreling with one another and uttering
recriminations against one another? Therefore, He remained
silent and bore it all with meekness. He did so, not for this
reason only, but also to teach us to be gentle and patient in
all circumstances.
Let us, then, imitate Him. For He did not merely remain
silent, but also pressed on again to the attack, and when asked
a question, replied and showed the proofs of His foreknowl-
edge. And though He was called a demoniac and a mad-
man by men who had been the recipients of His benefits not
once only or twice, but often He not only did not defend
.Himself, but even bestowed benefits upon them unceasingly.
Why do I mention good works merely? He even laid down
His life for them and by His crucifixion interceded with His
Father for them.
Therefore, let us imitate these things. For, being a disciple
of Christ means being meek and gentle. And from what
source may we draw this meekness? If we are continually
mindful of our sins, if we grieve for them, if we weep for
them. A soul which habitually feels such contrition does not
permit itself to become vexed and angry. In truth, where there
is sorrow, anger cannot be ; where there is compunction, anger
is altogether out of place; where there is contrition of soul,
there is no irritation. The soul that suffers the lash of contrition
has no time to be aroused to anger, but it groans bitterly and
weeps more bitterly.
Now, I know that many laugh when they hear these words,
but I do not cease mourning for those who laugh. The present
time is the time for mourning and grieving, because we
commit many sins in word and deed. But gehenna will receive
those who are guilty of such offenses as the above, and like-
HOMILIES 143
wise the river flowing with a stream of fire, and, hardest of all,
loss of the kingdom. With these threats hanging over you,
then, do you laugh, and fare sumptuously? Though your
Lord is angry and threatening, do you continue to be remiss?
Do you not fear lest you may thus kindle for yourself the
glowing furnace?
Do you not hear what He cries out every day? s You saw me
hungry and did not give me to eat; thirsty, and you gave me
no drink. Depart into the fire which was prepared for the
devil and his angels/ 21 This threat, indeed, He utters every
day.
'But I did feed Him/ you will protest.
When, and on how many days? Ten or twenty? He wishes
not merely that much time, but as long a time as you spend
on the earth. The virgins, to be sure, had oil, but not enough
for their salvation. And I say this for they lit their lamps, yet
were shut out from the bridal chamber, and very rightly so.
For they acted presumptuously in snuffing out their lights
before the bridegroom came. 22
Therefore, we need much oil and an abundant supply of
mercy. Indeed, hear what the Prophet said : 'Have mercy on
me, O God, according to thy great mercy.' 23 Well, then, we
also must have mercy on our neighbors in this way : according
to the great mercy shown to us. For, we shall obtain the kind
of treatment from our Lord that we give to our fellow ser-
vants. And what is 'great mercy' like? When we give, not
from superfluities, but from our necessities. But if we do not
even give from our superfluities, what hope will there be for
us? Whence shall we be rid of those sins of ours? Where shall
we be able to flee and find salvation? For if the virgins, after
such great and so numerous efforts found no encouragement
21 Cf. Matt. 25.42,41.
22 Cf. Matt. 24.10-13.
23 Ps. 50.1.
144 SAINT JOHN CHRYSOSTOM
anywhere, who will intercede for us when we hear those fear-
ful words of the Judge Himself as He speaks and reproaches
us because 'you did not give me to eat when I was hungry.'
He said: 'As long as you did not do it for one of these
least ones, you did not do it for me.' 24 In this He was not
speaking only of His disciples, or of those who have adopted
the life of monks, but of every one of the faithful. Any man
who believes in God, even if he be a slave or a beggar in the
market-place, has a right to enjoy all kindness. And if we
neglect such a man when he is naked or hungry, we shall hear
these words, and rightly so. In fact, what difficult or burden-
some thing has He required of us? What that is not, on the
contrary, very convenient and easy? For He did not say: 'I
was sick and you did not cure me, 3 but merely: 'you did not
visit me.' He did not say: *I was in prison, and you did not get
me out, 3 but 'you did not come to me.'
Well, then, the lighter the commands, so much the more
severe will be the punishment for those who do not obey.
What, indeed, is a lighter task than to go and visit the prison?
And what task is sweeter? You will see some in fetters, others
squalid; some with unkempt hair and clad in rags, others
wasting away with hunger and running to your feet like dogs ;
some with their sides torn by lashes, others just returning,
bound, from the market-place. Though they have begged all
day, they have obtained not even the food they need; yet in
the evening what they have collected painfully and toil-
somely is demanded of them by their guards. After this, even
if you be of stone, you will be at all events more merciful;
even if you are living a soft and extravagant life, you will at
least be wiser, because of having seen the condition of man-
kind in the light of the misfortunes of others. And this is so
for you will be strongly reminded of that fearful day [of
judgment] and its various punishments.
24 Matt. 25.42.40.
HOMILIES 145
Furthermore, as you meditate and ponder over these things,
you will completely discard anger, and carnal pleasure,
and the love of things of this world, and will make your soul
more tranquil than the smoothest of harbors. Also, you will
reflect with wisdom upon that judgment, keeping in mind
that if such minute planning, and arrangement of details, and
inspiring of fear, and uttering of threats exist among men,
much more is this so of God. Tor there exists no authority
except from God. 325 If, then. He allows earthly rulers to set
up this order of things, much more will He himself do so.
Now, this is the case for, if the fear of the judgment did not
exist, all would be lost, since, even though such great punish-
ments do threaten, many men are deserters to the side of
evil. If you wisely reflect upon these matters, you will be
more readily inclined to show mercy and will enjoy great
pleasure as a result much greater pleasure even than those
who return from the theater. For, those who rise from their
seats there are on fire, burning with sinful desire. Indeed,
when they have seen those lavishly decked out women on the
stage, and have received innumerable moral injuries from the
sight, they will be no more at peace than a billowy sea, as the
impression of the faces, the clothing, the words, the gait, and
all the other things, rises before their eyes and lays seige to
their souls.
On the contrary, on coming from a visit to the prison, no
such motions will affect them, but they will enjoy much
tranquility and peace of soul as a result. For the compunction
which results from the sight of the prisoners quenches that
other fire altogether. Even if a licentious prostitute should
meet a man as he is on his way from visiting the prison, it
would do the latter no harm. For as one who has finally
become immune, he will not thus be caught in the snare of
that sight, since the fear of the judgment is at that moment
25 Rom. 13.1.
146 SAINT JOHN CHRYSOSTOM
before his eyes, rather than that wanton face. That is the
reason why he 26 who had experienced every kind of carnal
pleasure declared: 'It is better to go to the house of mourning
than to the house of laughter. 3 Moreover, in this life he will
give evidence of such true wisdom as this, while in the next he
will hear words worth innumerable blessings.
Let us not, then, neglect to practice deeds of this kind and
to live such a way of life. Even if we should be unable to bring
in food or to help by giving money, we still can cheer the
prisoners by our words and hearten the soul that is dis-
couraged, and assist in many other ways: for example, by
conversing with the jailers, and making the guards more kind.
In fine, we shall accomplish some good, whether little or great.
Moreover, if you say that there are not estimable, or up-
right, or well-mannered men in prison, but rather, murderers,
and grave-robbers, and purse-snatchers, and adulterers, and
libertines, and men weighted down with many crimes, even
by this observation you are showing me the necessity for your
visiting there. For we have not been bidden to show mercy to
the good, and to punish the wicked, but to show this kindliness
to all. Indeed, Scripture says: Be as your Father in heaven
who makes his sun to rise on the good and the evil, and sends
rain on the just and the unjust.' 27
Well, then, do not bitterly denounce others, or be too severe
a judge, but be gentle and kind. We ought to be so for, even
if we have not become adulterers, or grave-robbers, or purse-
snatchers, we ourselves are guilty of innumerable other
offenses that are deserving of punishment. Perhaps we have
often called our brother a fool, and this merits hell-fire for us.
Or we have looked upon women with unchaste glances, and
this amounts to the committing of adultery. Or, most serious
of all, we have partaken unworthily of the Mysteries, and this
26 King Solomon; Eccle. 7.3.
27 Matt. 5.45.
HOMILIES 147
makes us guilty of the Body and Blood of Christ. Let us not,
then, be harsh judges of the rest, but let us reflect on our own
guilt and thus we shall stop showing this merciless and cruel
attitude.
Apart from this, we can also assert that even there we shall
find many estimable men, who frequently are as good as any-
one in the whole city. Even that prison where Joseph was
contained many criminals; nevertheless, that just man cared
for all of them, and his own identity was concealed among
the rest. I say this for he was as good as anyone in the whole
of Egypt; nevertheless, he lived in the prison, and no one
of those in it knew him. 28
At present, also, then, there are probably many upright
and estimable men in prison, even if they are not recognized
by all. The service you do to such as these gives you a return
for your solicitude on behalf of all the rest. But, even if there
be no one of this kind, even in this case you will have generous
repayment.
Besides, your Master also did not speak only to the just and
flee from the impure. On the contrary, He received even the
Canaanite woman with much kindness, and also the Samar-
itan woman who was under a cloud, and impure besides. 29
Further, He received and restored to spiritual health another
harlot, because of whom the Jews even reproached Him, and
He allowed His feet to be washed by the tears of the impure
woman, to teach us to show a kindly attitude to those who are
in sin. 30 Indeed, this is the essence of mercy.
What is it you are saying? Thieves and grave-robbers live
in the prison? Tell me, are all the inhabitants of the city just
men? On the contrary, are there not many even worse than
these, and who commit robbery with greater shamelessness?
28 Cf. Gen. 39.20.
29 Cf. Mark 7.24-30; John 4.1-26,
30 Cf, Luke 7.36-50.
148 SAINT JOHN CHRYSOSTOM
The former, to be sure, shield themselves with solitude and
darkness, if nothing else, and do these things in secret; while
these, discarding false appearances, perform their evil deeds
with unmasked faces, since they are men of violence, robbers,
and misers. I say this for it is difficult to find a man who is
innocent of unjust dealing.
But, if we do not actually rob of gold, or of such and such a
number of plethra of land, we nevertheless do the same kind
of thing by fraud and theft in lesser matters and in those
where we can do so. Whenever, in contracts or in transactions
involving buying or selling, we show greediness and try hard
to pay less than the value, and do everything to obtain this
result, is the deed not robbery? Is it not theft and avarice?
Do not tell me : 'I did not defraud anyone of a house or a
slave/ Injustice is measured, not by the size of what is seized
upon, but by the intention of the thief. Indeed, injustice
means the same thing in great as in small matters, and
justice does, also. Further, I call it equally purse-snatching
whether a man takes gold by cutting off a purse, or if in
buying from some huckster he takes off something fraudulent-
ly from the just price. And the man who breaks down the
wall and steals something from within is not the only burglar,
but also he who corrupts justice and wrongfully takes some-
thing from his neighbor. Let us not, then, overlook our own
faults and sit in judgment on those of others. When it is the
time for mercy, let us not search too closely into evil-doing,
but, keeping in mind what we ourselves have been previously
like, let us now become clement and merciful.
What, then, was our condition? Listen to Paul as he says:
Tor we ourselves also were once unbelieving, unwise, going
astray, slaves to various lusts and pleasures, hateful and hating
one another. 3 And again: 'We were by nature children of
wrath. 331 But God, seeing us as it were confined in prison, and
31 Tit. 3.3; Eph. 2.3.
HOMILIES 149
bound by cruel shackles, much more weighty than those of
iron, was not ashamed, but came and visited our prison.
Though we were deserving of innumerable punishments, He
brought us forth from there and led us into His kingdom and
made us more resplendent than the heavens, so that we also
might act in the same way according to our power. I say
this for He declared to His disciples: 'If, therefore, I the Lord
and Master have washed your feet, you also ought to wash the
feet of one another. For I have given you an example, that as
I have done to you, so you also should do. 332 This precept He
recorded not merely with reference to the washing of feet, but
also with regard to all the other things in which He gave us
His example.
Is there a murderer living in tlie prison? Let us not, despite
this, be faint-hearted in doing him good. Is there a grave-
robber or an adulterer? Still, let us take pity, not on their
evil-doing, but on their misfortune. And frequently, as I have
said, one even will be found there who is superior to any
number of men. Moreover, if you continually visit those in
prison, you will not fail to come upon such a treasure. Just
as Abraham, in giving hospitality to any who chanced to
come, once happened upon angels, 33 so we also will at least
happen upon great men if we do this good work.
But if I may mention something besides: He who receives
a great man is not so much worthy of praise as he who wel-
comes a pitiable and wretched one. For the former presents in
his own life no little reason for treating him well, whereas the
man who has been cast off and put aside by all has but one
refuge, namely, the pity of his benefactor; so that this is un-
adulterated mercy without any admixture. Further, he who
does a service to the man who is esteemed and well known
frequently does it to make a show before the eyes of men,
32 John 13.14.
33 Cf. Gen. 18.
150 SAINT JOHN CHRYSOSTOM
while he who serves the man who is cast aside and despised
does this solely because of God's command. 34 That is why we
are also commanded, if we make a banquet, to welcome to it
the lame and the halt; and if we do a work of mercy we have
been enjoined to show mercy to the least important and most
ordinary. 'As long as you did it for one of these, the least
of my brethren/ He said, c y u did it for me.' 35
Well, then, since we are aware of the treasure that lies
available in prison, let us visit there continually; let us busy
ourselves there; and let us turn in that direction our
enthusiasm for the theater. Even though you have nothing to
bring there, bring the good cheer of your words. God rewards
not only him who feeds the hungry but also him who visits
those in prison. Indeed, vdien you go in and hearten the
trembling and fearful soul, by offering encouragement, lend-
ing assistance, promising to defend, causing it to seek after
true wisdom, you will receive no small reward for this, also.
In fact, if you were to speak in such a way outside the
prison, many would laugh at you, since they are sated with
excessive luxury. Those who are in misfortune, on the con-
trary, because their feelings are depressed, will pay attention
to your words with much docility, and will praise you, and
will be better men. When Paul also was preaching, the Jews
frequently laughed him to scorn, but the prisoners listened to
him in deep silence. In truth, nothing makes the soul so
receptive to true wisdom as misfortune, and trial, and impend-
ing affliction.
Therefore, keeping in mind all these things how many
blessings we are instrumental in obtaining for those in prison,
on the one hand, and how many for ourselves, if we con-
tinually spend time in their company let us generously pass
there the time wasted formerly in the market-place and in
34 That is, to love one's neighbor as oneself.
35 Matt. 25.40.
HOMILIES 151
profitless pursuits, in order that we may both do benefit to
them and prepare joy for ourselves.
Moreover, by bringing it about that God is glorified, we
may thus obtain everlasting blessings by the grace and mercy
of our Lord Jesus Christ. Through Him and with Him
glory be to the Father, together with the Holy Spirit, forever
and ever. Amen.
Homily 61 (John 10.22-42}
'Now there took place at Jerusalem the feast of the Dedica-
tion, and it was winter. And Jesus was walking in the temple
in Solomon's porch. The Jews therefore gathered round him,
and said to him, "How long dost thou keep us in suspense?" n
All virtue is good, but especially that of meekness or gentle-
ness. It proves that we are men; it distinguishes us from wild
beasts; it makes us fit to dwell in the company of the angels.
That is why Christ repeatedly spoke at some length about this
virtue and bade us to be meek and gentle. 2
Moreover, not only did He speak of it, but He also in-
structed us by His example. At one time He was struck and
bore it patiently. At another, He was insulted and plotted
against. Yet again, He went forth into the midst of those who
were plotting against Him, For it was those who had called
Him a demoniac, and a Samaritan, and who had often
desired to kill Him, and had stoned Him, who now fathered
round Him and asked, "Art thou the Christ?" * Nevertheless,
He did not put them off despite the amount and extent of
their treachery but replied to them with great meekness.
However, we must review the entire context from the
beginning. 'There took place at Jerusalem,' the Evangelist
1 John 10.22-24.
2 Cf. Matt. 1159.
152 SAINT JOHN CHRYSOSTOM
records, c the feast of the Dedication; and it was winter. 3 This
feast was a great and solemn one. For they commemorated
with great fervor the day on which the construction of the
Temple was completed, after they had returned from their
long captivity in Persia. 3 On this day Christ also was in the
Temple. For, since His Passion was near at hand. He was at
last frequently visiting Judea.
'The Jews therefore gathered round him and said to him,,
"How long dost thou keep us in suspense? If thou art the
Christ, tell us openly. 33 ' Now, He did not reply: 'Why are
you coming to Me for information? You have often called Me
a demoniac and a madman and a Samaritan; and you have
considered Me an enemy of God and a deceiver. Besides, you
just now said: "Thou bearest witness to thyself. Thy witness
is not true." 4 How is it, then, that you are asking Me questions
and wish to get information from Me whose testimony you
despise?'
On the contrary, He said nothing of this, though He knew
that the intention they had in asking was an evil one. The
fact that they 'gathered round him and said to him, "How
long dost thou keep us in suspense/ 5 seemed to indicate that
they had a desire to learn, but actually the intention which
they had in asking was corrupt and insincere. Indeed, since
His deeds did not allow of slander or contumely, but they
were forced to rely on His words, they were repeatedly
addressing questions to Him, asking them with a meaning
different from the literal sense of their words, in the desire to
confound Him by His own words. Because they were unable
to make any accusation against Him, based on His deeds, they
were in hopes of finding some pretext from what He said.
3 The Benedictine editor comments that St. John Chrysostom often calls
Babylonia and Assyria 'Persia.' The Feast of the Dedication was cele-
brated in mid-December and lasted eight days. The event commemora-
ted is recorded in 1 Mach. 4.36-59.
4 John 8.13.
HOMILIES 153
That is why they urged: 'Tell us, 3 even though He had
often told them. I say this for He said to the Samaritan
woman: 'I who speak with thee am he, 5 and to the blind man
He said: 'Thou hast both seen him and he it is who speaks
with thee/ 5 Furthermore, He had also said this to these others,
even if not so explicitly, yet in other words. Still, if they were
reasonable, and if they were willing to question Him sincerely,
they would be obliged to acknowledge Him also because of
His words, for He Himself had often proved by His deeds the
point about which they were inquiring.
In actual fact, however, notice their perversity and con-
tentiousness. For, when He preached to them and taught them
by His words, they said: 'What sign dost thou show us?' 6 But
when he furnished proofs by His works, they said to Him: 'If
thou art the Christ, tell us openly.' When His works pro-
claimed it, they sought for words; and when His words gave
them instruction, they took refuge in deeds, always inclining
to the opposite,
Indeed, the outcome proved that they were not asking for
the sake of getting information. For, though they apparently
considered Him to be so worthy of trust as to be acceptable
even when giving testimony of Himself; they at once stoned
Him when He had spoken even a few words. And so their
gathering about Him and pressing on Him were inspired by
an evil motive.
Besides, the manner of their interrogation of Him bristled
with violent hostility. For they said: 'Tell us openly, if thou
art the Christ, even though in His frequent appearances
during the festivals He had spoken all His words courageously
and had uttered none of them in secret. Yet they addressed
Him with words of doubt by saying: 'How long dost thou
keep us in suspense? 3 for this reason that by provoking Him
they might again find some pretext for an accusation.
5 John 4.26; 9.37,
6 Cf. John 6.30.
154 SAINT JOHN CHRYSOSTOM
Indeed, not here only, but also in other instances, and fre-
quently, it is clearly evident that their questions invariably
were put for this reason : not to get information, but to indict
Him by reason of what He said. I maintain this for, when
they came inquiring: 'Is it lawful to give tribute to Caesar
or not? 5 and when they asked about putting away one's wife, 7
and when they inquired about the woman who they said
had had seven husbands, 8 they were caught red-handed, since
they were bringing up questions to Him, not through a desire
for knowledge, but by reason of their evil purpose.
There, however, He reproved them and said: 'Why do
you test me, you hypocrites?' 9 to show that He knew their
unspoken thoughts. Here, on the contrary, He said nothing
like that, to teach us not to reprove on all occasions those who
scheme against us, but to endure many sufferings with meek-
ness and gentleness.
Therefore, since it was a stupid thing for them to seek for
the testimony of His words, when His works were proclaiming
Him, listen to how He replied to them. On the one hand,
He subtly conveyed to them that they were asking these
questions in a captious spirit and not for the sake of getting
information, and at the same time made it clear that He had
already sent forth a voice clearer than that of His words,
namely, that of His deeds. 'Often have I told you and you
do not believe,* He said. 'The works that I do in the name
of my Father, these bear witness concerning me. 3
Those better disposed than these men were also continually
saying this to one another: 'A man who is a sinner cannot
work these signs'; and again: 'A devil cannot open the eyes
of the blind 3 ; and: 'No one can work these signs, if God is
not with him.' Moreover, on seeing the miracles He per-
formed, they said: 'When the Christ comes will he work
7 Matt. 22.17; cf, 19.3.
3 Cf. Luke 20.27-33.
9 Matt. 22.19.
HOMILIES 155
more signs than this man works? 3 Further, these men them-
selves desired to believe on the basis of His works since they
said to Him: 'What sign dost thou show us, that we may see
them and believe in thee? 510
Since, then, they were pretending that they would believe
merely on His word, though actually they did not believe
in Him when He had performed such great works, He re-
proached them for their wickedness by declaring: c lf you do
not believe by reason of My works, how will you believe in
Me because of My words? 3 Therefore, their question was an
empty one. 'However, I tell you,' He said, 'and you do not
believe me because you are not of my sheep. I, indeed, have
fulfilled on my part all the duties which a shepherd ought
to perform, and if you do not follow me, it is not because
I am not a true shepherd, but because you are not my sheep.
For my sheep hear my voice and they follow me. And I give
them everlasting life; and they shall never perish, neither can
anyone snatch them out of my hand. Because my Father who
has given them to me is greater than all; and no one is able
to snatch them out of the hand of my Father. I and the
Father are one.' 11
Notice how in the way by which He gainsaid them He
was encouraging them to follow Him. 'You do not listen to
Me,' He meant, "because you are not My sheep. Those who
do follow Me are the ones who are of My fold.' He said this
so that they would try to become His sheep. Then, after
telling what rewards they would obtain, He said something
startling in order to rouse them and to stir them to wish
to follow Him.
'What, then? If no one is able to snatch them because
of the power of the Father, have You no power? On the con-
trary, are You weak in protecting them?'
10 John 9.16; 7.31; cf. 2.18.
II John 10.25-30.
156 SAINT JOHN CHRYSOSTOM
Not at all. And that you may learn that the words, c The
Father who gave them to me' were said for their instruction,
to prevent them from declaring once again that He was in
opposition to God, after He had asserted: 'Neither shall
anyone snatch them out of my hand/ He went on to show
that His hand is one with the Father's. If this were not so,
it would have logically followed for Him to say : 'My Father
who has given them to me is greater than all, and no one
is able to snatch them out of my hand.' However, He did not
use these words, but: 'out of the hand of my Father/ Then,
lest you might think that He Himself is weak, but that the
sheep are in safety by reason of His Father's power, He
added: 'I and the Father are one.'
It was as if He said: 'It was not because I myself lack
power to protect the sheep that I declared that because of
My Father no one snatches them, for I and the Father are
one.' Here He meant that They are one in power, and I say
this for His entire sermon on this occasion centered around
this subject. But if Their power is the same, it is quite evident
that Their substance also is the same. Since the Jews were
engaged in innumerable activities conspiring, putting people
out of the synagogue He meant that all their schemes were
fruitless and in vain. For, 'The sheep are in the hand of my
Father,' as the Prophet said: *I have graven thy walls in my
hand.' 12
Besides, to show that the 'hand' is one, He referred to it
at one time as His; at another, as the Father's. Moreover,
when you hear the word 'hand' do not think of it as a visible
hand, but as power or authority. And if no one could snatch
the sheep for the reason that the Father had strengthened
the Son, it was a vain gesture to make the statement that fol-
lows: 'I and the Father are one.' Indeed, if He were inferior
to the Father, the statement would be a very rash one.
12 Cf, Isa. 49.16.
HOMILIES 157
Actually, He meant nothing else than the equality of
Their power, and the Jews, therefore, well aware of this,
were ready to stone Him. However, despite this, He did not
disillusion them of this idea, or dispel this suspicion. Yet, if
they were entertaining an erroneous suspicion, He ought to
have corrected it and said : Why are you doing this? I did
not say these words to convey the meaning that the Father
and I have the same power.' But, as a matter of fact, He did
just the opposite, and confirmed their suspicion and offered
proof in support of it, even though they were wildly enraged
at this.
Indeed, He did not make apology for what He had said,
on the ground that it had been badly stated, but, instead,
He even reproved them because they did not have a fitting
opinion of Him. For, when they asserted: c Not for a good
work do we stone thee, but for blasphemy, and because thou,
being a man, makest thyself God, 3 listen to what He replied:
c lf the Scripture called them gods to whom the word of God
was addressed, how is it that you say that I blaspheme be-
cause I said, "I am the Son of God 33 ?'
That is, He meant : 'If those who have received this prero-
gative by grace are not reproved when they call themselves
gods, how would it be right to find fault with Him who
possesses it by His nature? 3 However, He did not speak in
this way as yet, but established this idea later, after first
giving in to them and stooping to them in His language
and saying of Himself: 'whom the Father has made holy
and sent into the world.' After having thus calmed their
wrath, He then added the clear-cut statement of fact. He
spoke for the moment in a somewhat lowly tenor, so that His
words might be accepted, but afterwards He raised them up
to a more lofty level by speaking as follows: 'If I do not per-
form the works of my Father, do not believe me. But if I
do perform them, and if you do not believe me, believe my
158 SAINT JOHN CHRYSOSTOM
works. 3 Do you perceive how, as I have said. He was estab-
lishing the idea that He is in no respect inferior to the
Father, but equal in every respect? Since it was not possible
to see His substance, by means of the sameness and identity
of Their works He furnished proof of the equality of Their
power.
'And what, pray, shall we believe?'
That I am in the Father and the Father in Me. For I am
nothing else than what the Father is, though still remaining
the Son. He is nothing else than what I am, though still re-
maining the Father. If a person knows Me, he knows the
Father, also, and has gained knowledge of the Son. But, if
the power [of either one] were inferior, then what concerns
the knowledge of Him would also be false. For it is not pos-
sible to gain knowledge of one substance or power by means
of another.
'They sought, therefore, to seize him; and he went forth
out of their hands. And again he went away beyond the
Jordan where John was at first baptizing. And many came
to him; and they were saying: "John indeed worked no
sign. All things, however, that John said of this man were
true. 33 3 Now, whenever Christ made some great and sublime
statement, He then quickly withdrew, giving way to their
anger so that their passion was soothed and calmed by His
withdrawal. And this, accordingly, He did at this time.
Why did the Evangelist mention the place? In order that
you might learn that He went there for this reason: to recall
to their minds what was said and done there by John and
the latter's testimony to Him. In fact, on going there they
did at once remember John, and that is why they said : 'John
indeed worked no sign. 3 Otherwise, what logical connection
was there in adding this remark? However, it was because
the place brought to their minds the thought of the Baptist,
and they had come to recall his testimony. Moreover, see how
HOMILIES 159 "
they wove together indisputable logical reasonings. 'John in-
deed worked no sign, but this Man does/ they declared.
'From this fact, then, His superiority is quite clear. Therefore.,
if we believed in John, even though he worked no sign, much
more ought we believe in this Man.'
Next, because it was John himself who bore witness to Him,
in order that John might not seem unworthy to bear witness
because he had worked no sign, they added: 'Even if he
worked no sign, nevertheless all things he said of Him were
true.' No longer were they proving Christ worthy of belief
because of John, but on the contrary they were showing that
John was a reliable witness by reason of the things which
Christ did. 'Many, therefore, believed in him,' for there were
many things attracting them.
Now, I say this for they recalled the words which John
had uttered when he called Him 'mightier than he,' and
'light,' and 'life,' and 'truth,' and all the rest. They also re-
membered the voice which came down on them from above,
and the Spirit appearing in the form of a dove at that time,
and pointing Him out to all. 13 Besides this, they recalled the
proof afforded by His miracles in view of which they finally
were convinced. 'For if we ought to have believed in John, 3
they declared, 'much more ought we to believe in this Man.
If we believed in John without miracles, much more do we
believe in this Man, after the testimony of John, and since
we possess the proof afforded by His miracles.
Do you perceive how much profit they derived from their
stay in this place, and from their isolation from wicked men?
Because of this He repeatedly led them out and brought them
away from evil companionship. And therefore He appeared
to do this also in the Old Law, for He separated the Jews
from the Egyptians, far away in the desert, and gave them
instruction in all things. Moreover, He urged us to do this,
13 Cf. Matt. 3.11-17; John 1.6-34.
160 SAINT JOHN CHRYSOSTOM
bidding us to shun market-places and noisy confusion and to
pray in our room in secret. 14 And He gave this advice for a
ship sails prosperously, if untroubled by a storm; and a soul
likewise, if it is free from worldly cares, remains in a state
of tranquility.
Therefore, too, women ought to be better able to live a
truly Christian life since they remain, for the most part,
closely secluded at home. It was thus, in fact, that Jacob was
a plain man, since he dwelt at home and was not involved
in the troubles of public life. 15
'But/ you will say, c there is much confusion at home, also/
Yes, when you wish it so, and attract around yourself a
host of anxieties. For the man who is greatly preoccupied with
the affairs of the market-place and the law-court is complete-
ly swamped by worldly cares, as if by a kind of turbulent sea.
Since woman, on the contrary, remains at home, as if in some
school of asceticism, by keeping her thoughts recollected she
will be able to fix her attention on prayer and reading, and
the other practices of the Christian way of life.
Further, just as those who dwell in the desert have no one
to bother them, so also, because she is always within the
house, she can continually enjoy peace and calm. If it should
ever be necessary for her to go out, not even then will there
be cause for disturbance on her part. Indeed, there are neces-
sary occasions for women to go abroad, whether for the sake
of coming to this place, 16 or when the needs of the body
must be cared for in the bath. However, she spends the bulk
of her time at home, and so it is possible for her both to live
as a good Christian herself, and, on welcoming her husband
home, to soothe his cares, to mold his character, to cause him
to ceasc fr ra useless or angry thoughts. Thus, she can send
14 Cf. Matt. 66,
15 Cf Gen. 25.27.
16 That is, the church.
HOMILIES 161
him forth again, completely rid of whatever evil effects he
had acquired from the market-place, and bearing with him
the virtues he has learned at home.
Indeed, nothing nothing, I repeat is more potent than
a good and prudent woman in molding a man and shaping
his soul in whatever way she desires. For he will not bear
with friends, or teachers, or magistrates in the same way as
with his wife, when she admonishes and advises him. Her
admonition, in fact, carries with it a kind of pleasure, because
of his very great love of the one who is admonishing him.
Moreover, I could mention many men, formerly harsh and
stubborn, who have become more tractable by this means.
She shares with him his table and couch, the procreating
of his children, his spoken words and secret thoughts, his
comings and goings, and a great many other things as well.
She is devoted to him in all things and as closely bound to
him as the body is fastened to the head. If she chances to be
prudent and diligent, she will surpass and excel all in her
solicitude for her husband.
Therefore, I beseech women to carry this out in practice
and to give their husbands only the proper advice. For, just as
a woman has great power for good, so also she has it for evil.
A woman destroyed Absalom; a woman destroyed Amnon;
a woman would have destroyed Job; a woman saved Nabal
from being murdered; a woman saved an entire nation. 17
Furthermore, Debbora and Judith and innumerable other
women directed the success of men who were generals. 18 And
that is why Paul said: Tor how dost thou know, O wife,
whether thou wilt save thy husband?' 19 In his day, too, we see
Persis and Mary and Priscilla sharing in the Apostle's difficult
trials. 20 You also ought to imitate these women, and mold the
17 Cf. 2 Kings 13; Job 2.9-10; 1 Kings 25; Esther 7-8.
18 Cf. Judges 4; Judith 14-15.
19 1 Cor. 7.16.
20 Cf. Rom. 16; 1 Cor. 16.19.
1 62 SAINT JOHN CHRYSOSTOM
character of your husbands, not only by your words but also
by your example.
c But how shall we teach them by our example?'
When your husband sees that you are not an evil woman,
or a busybody and a fashion plate, and that you do not
demand an extravagant expenditure of money but are content
with what you have, then, then indeed, he will bear with you
even when you give him advice. If, on the contrary, you
show true wisdom in your words, while you do the opposite
in practice, he will find fault with you for your very foolish
talk.
But when you provide him with instruction, not only by
your words but also by your example, then he will both show
approval of you and be the more effectively convinced. For
example, when you do not look for gold, or pearls, or a very
extensive wardrobe, but seek in their stead modest and
decorous behavior, and kindness, you both display these
qualities in your own character, and in return receive them
from his.
If, indeed, you must do something to please your husband,
you ought to adorn your soul rather than to deck out or
rather, corrupt your body. For golden raiment will not make
you as lovable and desirable to him as decorum, and tender-
ness toward him, and willingness to give up your life for him.
These are things that more surely captivate your husbands'
hearts. In fact, that other kind of adornment is even a source
of displeasure to him, since it depletes his wealth and causes
him a great deal of expense and worry; while the things I
have mentioned, on the contrary, cause the husband to
become firmly attached to his wife. Love and affection and
mutual attachment do not give rise to worry, nor do they
make for expense, but quite the opposite. Further, that other
kind of adornment begins to pall as it becomes familiar, while
HOMILIES 163
that of the soul grows more beautiful day by day, and en-
kindles a still greater flame of love.
So, if you wish to please your husband, adorn your soul
with chastity, piety, and the careful management of your
household. These qualities captivate him more and more, and
never cease to do so. Old age does not destroy this beauty, or
disease cause it to perish. In truth, a long period of time
brings the body's beauty to an end and disease destroys it,
as do many other things. Beauty of soul, on the contrary, is
superior to all these influences. Beauty of body stirs up envy
and kindles jealousy, while beauty of soul is immune from
disease and altogether free from vainglory.
Thus, affairs at home will run more smoothly and the
income will be more adequate, since the gold is not draped
around your body, or bound about your hands, but is
expended for necessary things, for example, for food for the
servants, and the necessary care of the children, and other use-
ful purposes.
But if this is not the case and the wife adorns herself with
it for show, while her husband's heart is crushed with worry,
what profit is there? What help? If his heart is heavy, this
prevents him from even noticing her wonderful display of
finery. Indeed, you are aware, you are well aware that even
if a man sees his wife decked out as the most beautiful of all
women, he cannot take pleasure in the sight if his soul is
heavy with anxiety. A man who is to enjoy pleasure must
first have a light heart and be in a relaxed frame of mind. If
all his gold has been expended in large sums for the adorn-
ment of his wife's body, and there is financial difficulty at
home, the husband enjoys no pleasure.
And so, if you wish to be pleasing to your husbands, you
will put them in a pleasant frame of mind; and you will put
them in a pleasant frame of mind if you do away with such
adornment and aids to beauty. All these things, to be sure,
164 SAINT JOHN CHRYSOSTOM
seem to cause a certain pleasure at the very time of marriage,
but at a later time they lose their attraction. Because of our
familiarity with the sky, which is so beautiful, and with the
sun which is so bright though we cannot mention any
heavenly body equal to them we do not, nevertheless, marvel
at them. How is it, therefore, that we marvel at a human body
that has been decked out with finery?
These things I say in the desire for you to be ornamented
with the true adornment, as Paul has enjoined: 'Not with
gold, or pearls, or expensive clothing, but with good works
such as become women professing godliness/ 21 But you wish to
be agreeable to outsiders also and to be praised by them? This
is certainly not the desire of a decorous woman. Still, if you
do wish it, you will also have these as very enthusiastic ad-
mirers and extollers of your modest behavior, if you forego
lavish adornment. Indeed, no one who is respectable and
decent will admire that other type of woman, but only
libertines and debauchees; rather, these will not really admire
her, but will even revile her when their passions have been
inflamed by the sight of the woman's wantonness..
Both kinds of men, on the contrary, will admire the virtuous
woman of modest tastes, and all will approve her, since they
receive from her no evil influence, but even instruction in
the way to live a virtuous life. Moreover, while the praise of
men, on the one hand, will be hers in abundance, the reward
in store for her from God will be a generous one.
Let us, then, strive after this kind of adornment so that
we shall live in this world in security, and may attain the
blessings of the world to come. May we all obtain them by the
grace and mercy of our Lord Jesus Christ. Glory be to Him
forever and ever. Amen.
I Tim. 2.9,10.
HOMILIES 165
Homily 62 (John 11.1-29}
'Now a certain man was sick, Lazarus of Bethany, the
village of Mary and her sister Martha. Now it was Mary
who anointed the Lord with ointment. 31
Many men are scandalized when they see those who are
pleasing to God enduring some terrible suffering, for example,
falling into sickness or poverty or some such thing. They do
not know that to have these sufferings is the privilege of those
especially dear to God. For Lazarus was one of Christ's
friends, and he was sick. Indeed, the messengers sent to Him
stated this when they said: 'Behold, he whom thou lovest
is sick. 3
However, let us look at the account of his affliction from
its beginning. A certain man was sick,' the Evangelist stated,
'Lazarus of Bethany.' It was not at random or by chance
that he mentioned where Lazarus was from, but for a reason
that will be explained later. Meanwhile, let us consider the
text before us now. To aid us to identify Lazarus, the Evange-
list mentioned the latter's sisters and noted besides the privi-
lege Mary was to enjoy later, by saying: 'Now it was Mary
who anointed the Lord with ointment.'
With regard to this some are in doubt. They ask: How
was it that Christ allowed a woman to do such a thing? 3
In the first place, they must understand this: that she
was not the sinner mentioned in the gospel of Matthew, 2
or the one in the gospel of Luke, 3 for she was a different
person. 4 Those others, indeed, were notorious sinners, reeking
1 John 11.1-2.
2 At the house of Simon the leper; cf. Matt. 26.6-13.
3 Cf. Luke 7.36-50.
4 Modern exegetes are agreed that she Is not to be identified with the
one in Luke. But they are of the opinion that Matthew, Mark, and
John were all recounting an identical incident. John identifies the
woman explicitly as Mary the sister of Lazarus and Martha. Cf. Con-
fraternity Commentary 174.
166 SAINT JOHN CHRYSOSTOM
with many vices, while she was devout and zealous. And I
say this for she used to show much concern for the hospitable
reception of Christ.
Now, the Evangelist pointed out both that the sisters loved
Christ, and that He allowed Lazarus to die. But why was
it that they did not leave their sick brother and go to Him,
as the centurion and the royal official did, but sent messengers
to Him? They had the highest confidence in Christ and were
on terms of great familiarity with Him. But they were weak
women, and were restrained also by their grief, for they made
it clear later that they did not act in this way through any
lack of respect. It is obvious, therefore, that Mary and that
sinner were not the same person.
'But why did Christ receive that sinner?' you will ask.
That He might free her from her sinfulness; that He might
show His mercy; that you might learn that there is no disease
too powerful for His goodness. Do not, then, consider only the
fact that He received her; rather, reflect on that other aspect
of the incident: how she became a changed person.
And why did the Evangelist tell us this story 5 in detail? Or
rather, what did he wish to teach us when he said: Now
Jesus loved Martha and her sister, and Lazarus'? That we
ought not to complain and bear it hard if those who are
exemplary men and friends of God become sick.
'Behold, he whom thou lovest is sick.' They wished to
arouse Christ's grief, for they were as yet looking on Him as
Man. This is evident from what they said: 'If thou hadst
been here, he would not have died'; and also from the fact
that they did not say: 'Behold, Lazarus is sick,' but: 'Behold,
he whom thou lovest is sick.'
What, then, did Christ reply? This sickness is not unto
5 That is, of the raising of Lazarus from the dead.
HOMILIES 167
death but for the glory of God, that through it the Son of God
may be glorified. 5 See how once again He spoke of His glory
and the Father's as one. For, after saying 'the glory of God,'
He added: 'that the Son of God may be glorified.
'This sickness is not unto death,' Since He intended to
remain where He was for two days, He sent them back
meanwhile to give this message. At this point the sisters are
worthy of admiration, for the fact that, though they heard
'is not unto death/ yet saw him die, they did not lose con-
fidence because the outcome was just the opposite, but even
so came to Him and did not conclude that He had deceived
them.
However, the word c thaf here is used not in a causal
sense, but with the idea of result. 6 For the sickness developed
from another cause, but He used it for the glory of God.
When He had said this, 'He remained two days.' Why did
He remain? In order that Lazarus might breathe his last
and be buried, that no one might be able to claim that
Christ revived a man who was not yet dead; that it was a
coma, that it was a faint, that it was a seizure, but not
death. And it was for this reason that He remained so long
a time, so that corruption of the body might begin and the
statement might be made : 'He is already decayed. 5
'Afterwards He said to His disciples, "Let us go into
Judea." 3 Why in the world is it that though He nowhere else
gave them notice beforehand [of moving from one place to
another], in this instance He did so? They had been extremely
fearful and, because they felt that way, He warned them of
His intention lest it disturb them by its unexpectedness. But
what did the disciples reply?
'Just now the Jews were seeking to stone thee, and dost
thou go there again?* They were fearful, then, in His behalf,
but more so for their own sake, because they had not yet been
6 That is, 'that the Son of God may be glorified/
168 SAINT JOHN CHRYSOSTOM
c made perfect/ 7 Therefore Thomas, quaking with fear, said:
*Let us also go, that we may die with him,' for he was weaker
than the rest, and more lacking in faith.
However, see how Jesus encouraged them by what He said.
'Are there not twelve hours in the day?' He meant either: 'The
man who is not conscious of having done any wrong will
suffer no dreadful punishment, while he who does evil deeds
will suffer it (so that we ought not to be afraid for we have
done nothing worthy of death)'; or else: 'He who can see
the light of this world walks in safety. And if the man who
sees the light of this world is safe, much more is this true of
him who is in My company if he does not separate from Me.' 8
After uttering these words of encouragement, He went on
to mention the reason that made it necessary for them to make
the journey thither, 9 and He pointed out that they were not
going to go to Jerusalem, but to Bethany. 'Lazarus, our
friend, sleeps. But I go that I may wake him from sleep' ; that
is, 'I am not going for the same reason as before, to dispute
and contend once more with the Jews, but to arouse our friend
from sleep.'
'His disciples said, "Lord, if he sleeps, he will be safe." 5
Moreover, they did not say this undesignedly, but in the
desire to prevent His going there. They meant: 'You say
that he sleeps? Well, then, there is no urgent need for Your
departure.' Yet, it was for this reason that He said 'Our
friend,' namely, to show that the journey was necessary.
Therefore, since they were somewhat reluctant, He then
said: 'He is dead.' He had uttered the first statement as He
did, because He did not want to be boastful, but when they
7 Cf. John 17.23.
8 See the interpretation placed on this brief parable by the Confrater-
nity New Testament, namely, that in the divine plan Christ was safe
until the hour appointed for His Passion.
9 Into Judea.
HOMILIES 169
did not understand, He added: He is dead,\ and I rejoice
on your account.' Why in the world c on your account 9 ?
'Because I have spoken of his death beforehand, when I was
not there; and because when I raise him up there will be no
possibility for doubt of what I have done. 3
Do you see how imperfect His disciples were as yet and
that they did not comprehend His power as they should have?
And the fears that insinuated themselves were the cause of
this, since they disturbed and confused their souls. Moreover,
when He said: 'He sleeps/ He continued: 'I go that I may
wake him.' On the contrary, when He declared : c He is dead/
He did not now add: I go that I may raise Mm up.' For
He did not wish to make known ahead of time by His words
what He intended to affirm by His deeds. This was to
teach us always to avoid vainglory and that we ought not to
make promises too freely.
However, if He did this when He was appealed to in the
case of the centurion (for He said: 'I will come and cure
him 3 ) , He did so in order to show the faith of the centurion. 10
Now, someone may say: 'How is it that the disciples con-
ceived the idea that it was literally sleep He meant and did
not understand that Lazarus was dead I mean because He
said: "I go that I may wake him 33 ? And I say this for it was
stupid if they thought that He was traveling fifteen stadia to
wake him from sleep/
In reply we should say this: 'They supposed that this was a
riddle like many things He said.' Accordingly, they all feared
the hostility of the Jews, and Thomas was more fearful than
all the rest. Therefore he said: 'Let us also go, that we may
die with him.*
Some maintain that Thomas himself wished to die, also,
but this is not so, for the statement was rather one that
proceeded from fear. However, he was not reproved, for
10 Matt. 8,7.
170 SAINT JOHN GHRYSOSTOM
Christ still w^s making allowance for his weakness. Later,
in fact, he became strongest of all and even swept all before
him. It is indeed a wonderful thing that we see him who was so
weak before the crucifixion becoming most fervent of all after
the crucifixion, and after he came to believe in the Resurrec-
tion. So great is the power of Christ. For, the same man who
did not dare to go into Bethany in company with Christ
traversed almost the whole world, though he could no longer
see Christ, and freely moved about in the midst of murderous
people who even wanted to kill him.
'But if Bethany was fifteen stadia distant, and this is but
two miles, 11 how was Lazarus dead for four days? 3
He remained two days and on the day before these two the
messenger had come, 12 that is, on the very day of Lazarus'
death. Then, on the fourth day Jesus arrived in Bethany.
Now, He waited to be summoned, and did not go uninvited,
lest someone might hold in question what was to happen.
Further, not even the beloved sisters came, but others were
sent.
'Now Bethany was some fifteen stadia distant. 3 From
this it is evident that it was likely that many people from
Jerusalem were present there. In fact, the Evangelist imme-
diately added that many of the Jews were comforting them.
How could they offer comfort to those who were loved by
Christ, despite the fact that they had agreed that, if anyone
should confess Christ, he would be put out of the synagogue?
They were there either because of the grave misfortune that
had occurred, or out of respect for the noble ladies or, at any
rate, they were not of evil intent; and many of them, to be
sure, believed in Christ. Further, the Evangelist mentioned
these details to confirm the fact that Lazarus was really dead.
11 A stade was a measure of distance equivalent to about one-eighth
of a Roman mile.
12 To say that Lazarus was ill.
HOMILIES 171
But why in the world was it that the one who came to meet
Christ was not accompanied by her sister? She wished to
meet Him by herself and to inform Him of what had
happened. And when He had inspired her with fair hopes,
then she went off and called Mary and the latter went to
meet Him, still sunk in the depths of woe. Do you perceive
how ardent her love of Him was? She it was of whom He
said: c Mary has chosen the best part.' 13
'How is it, then,' you will ask, e that Martha seems more
fervent? 3
She was not more fervent, for it was not Mary who heard
[His words about the resurrection] since Martha was the
weaker. Indeed, though she had heard such sublime words,
she said afterwards: 'He is already decayed, for he is dead
four days/ Mary, on the contrary, though she had listened
to no instruction, said nothing of the kind, but merely
declared at once, with faith: 'Master, if thou hadst been
here, my brother would not have died. 3
Do you perceive how much true wisdom the women
possessed, even if their understanding was weak? For on seeing
Christ they did not immediately begin to lament or to cry
or moan, as we are accustomed to do when we see some of
our close friends coming in to us in time of sorrow. On the
contrary, they at once expressed admiration of their Master.
And so they both believed in Christ, but not as was fitting.
For they did not yet understand clearly either that He was
God or that He performed these miracles by His own power
and authority, though He had instructed them regarding both
these facts.
Moreover, it is evident from what they said that they did
not know this: fi lf thou hadst been here, our brother would
not have died.* And this is likewise clear because they 14
13 Luke 10.42.
14 Actually, it was Martha alone who said it.
172 SAINT JOHN CHRYSOSTOM
added: Whatever thou shalt ask of God, God will give it
to thee,' as if speaking of some exemplary and highly esteemed
man. But notice, too, what Christ said. 'Thy brother shall
rise.'
That reply answered for the moment the words : 'Whatever
thou shalt ask/ for He did not say: 'I am making a petition
that he will rise/ but what? 'Thy brother shall rise. 5 Therefore,
if He had said: 'O woman, are you still casting your gaze
down to earth? I do not need help from anyone else, but I
do everything of myself, 3 it would have been very confusing
and might have offended the woman. However, by now say-
ing merely: He will rise,' He made the statement with the
moderation which the situation required, and by His next
words He hinted at what I have just now said. For when
she declared: 'I know that he will rise on the last day, 3 He
more clearly gave evidence of His own authority by saying:
'I am the resurrection and the life. 3 He made it plain that
He did not need anyone to help Him, if He was in truth
the life, for if He needed someone how could He Himself
be the resurrection and the life? However, He did not yet
say this explicitly, but merely hinted at it.
Again, because she said: 'Whatever thou shalt ask, 3 He
Himself replied in turn: 'He who believes in me, even if
he die, shall live,' to- point out that it is He Himself who
dispenses favors and it is necessary to ask them of Him. 'And
whoever lives and believes in me, shall never die.' Do you
perceive how He conducted her thoughts heavenward? For
it was not merely restoring Lazarus to life that was His
object here, but it was also necessary for her and those who
were with her to learn of the resurrection. Therefore, before
actually bringing the dead man to life, it was by His words
that He instructed them in true wisdom. But if He is Himself
the resurrection and the life, He is not restricted by place, and
since He is present everywhere He can heal everywhere.
HOMILIES 173
Therefore, if they had spoken as the centurion did: 'Only say
the word, and my servant will be healed,' 15 He would have
done this. But since they called Him to them and thought He
ought to have come, for this reason He condescended to
their wishes and came to the place, so as to raise them up
from their lowly opinion of Him.
Nevertheless, though He condescended to them, He con-
tinued to show that He was able to heal, even when absent,
and that is the reason why He delayed. For the favor would
not have been so evident, if given at once and if the fetid
odor had not preceded it. Furthermore, how did Martha
know about the future resurrection? She had often heard
Christ speaking of the resurrection; nevertheless she now
had a great desire to see it take place.
Yet, see how confused she still was. For after hearing: *I am
the resurrection and the life, 5 she did not say, in keeping with
this: 'Raise him up from the dead. 3 On the contrary, what
did she say? C I believe that thou art the Christ, the Son of
God. 3
What, then, did Christ reply to her? 'Whoever believes in
me, even if he die, shall live' He was referring to the death
of the body. 'And whoever lives and believes in me shall never
die' referring to the death of the soul. 'Therefore, since I
am the resurrection do not be upset if Lazarus is already dead,
but have faith. For actually this is not death.'
He was, for the moment, offering her consolation for what
had happened, and holding out hope to her, both by declar-
ing: 'He shall rise,' and by saying: 6 I am the resurrection,*
and : 'After coming to life if he should die again, it would be
no suffering. Hence, thou oughtest not to shudder at this
kind of death.'
Now, what He meant is something like this: 'Neither is
Lazarus dead, nor wilt thou be. Dost thou believe this?'
15 Matt. 8.8.
174 SAINT JOHN CHRYSOSTOM
She replied: C I believe that thou art the Christ, the Son
of God, who hast come into the world. 3 It seems to me that
the woman did not grasp the meaning of what was said.
However, she did understand that it was something great,
though she did not altogether understand it. That was why,
when asked one thing, she replied another. Meanwhile, she
gained enough profit so that she brought her grief to an end.
Such, indeed, is the power of Christ's words. That is why,
when Martha had gone forth first, Mary followed. For her
regard for the Master was not overcome by her strong feel-
ing of grief when she was in His presence. So that, besides
being loving, the minds of the women were truly virtuous.
At present, on the contrary, along with the rest of our vices
there is one disorder especially prevalent among women. They
make a show of their mourning and lamentation : baring their
arms, tearing their hair, making scratches down their cheeks.
Moreover, some do this because of grief, others for show
and vain display. Still others through depravity both bare
their arms and do these other things to attract the gaze of
men.
What are you doing, O woman? Tell me, do you who
are a member of Christ shamelessly strip yourself in the
middle of the market-place, when men are present there? Do
you tear your hair, and rend your garments, and utter loud
cries, and gather a chorus around you, and act like a mad
woman, and do you think you are not offensive to God?
What great insanity is this?
Will not the heathen ridicule you? Will they not think that
our teachings are myths? For they will say: There is no
resurrection; the Christian teachings are jokes, lies, and tricks.
The women among them, in fact, lament as if no one exists
after this life. They pay no attention to the words inscribed in
their books. And so they show that all those doctrines are
mere fancies. For, if they believed that he who has died has
HOMILIES 175
not come to an end, but is transferred to a better life, they
would not mourn him as one who no longer exists; they
would not mutilate themselves so; they would not utter such
words, completely lacking in faith, as "I will never see
you again; I will never have you back again." All their
teachings are fables. Moreover, if the most important one
of their blessings is so thoroughly disbelieved, how much more
must this be true of the rest of their piety.'
Pagans do not thus play the woman; many among them
have lived according to the precepts of true wisdom. For
example, a pagan woman on hearing that her son had fallen
in battle, at once asked: 6 But how are the fortunes of the
city getting on?' 16 Furthermore, another true philosopher,
who was crowned with a garland, took off the garland when
he heard that his son had fallen in behalf of his native land,
and asked which of his two sons it was. When he had learned
the one who had fallen, he at once donned the garland
again. 17
Many, too, have given up sons and daughters to be
sacrificed, to honor demons. Further, the Spartan women even
exhort their sons either to bring their shield safely back from
war or else to be carried back on it, dead.
Therefore, I am ashamed because the pagans practice
such true wisdom, while we act so basely. They who know
nothing of the resurrection perform the actions that should
be performed by those who know about it, while those who
do know about it act like those who are ignorant of it. Besides,
many frequently do through human respect what they will not
do for God's sake. The wealthier women, indeed, do not
tear their hair or expose their arms; yet this is itself altogether
blameworthy, not because they do not expose them, but
16 Cf. Plutarch, Moralta 241C 7.
17 Xenophon. That is, he calmly went on with what he had been
doing, Cf. Diogenes Laertius 26, Xenophon 54.
176 SAINT JOHN GHRYSOSTOM
because they act in this way, not through piety, but in or-
der not to seem to disgrace themselves. So, then, human
respect prevails over grief, while the fear of God does not
prevail over it. Yet, is this not deserving of the utmost condem-
nation? In that case, then, poor women ought to do for the
sake of the fear of God what wealthy women do on account
of their wealth. However, actually it is just the opposite: the
wealthy practice virtue for the motive of vainglory, while the
poor act disgracefully because of their ignoble spirit.
What is worse than this discrepancy? We perform all our
actions for human considerations; we perform all our actions
with material ends in view. Moreover, we utter things full
of stupidity and a great deal of nonsense. The Lord said:
'Blessed are they who mourn, 518 meaning: c who mourn for
their sins,' yet no one mourns with that kind of sorrow or
cares about the loss of his soul. But we were not enjoined to
do this other thing and we do it.
'What, then,' you will ask, e is a man not allowed to weep,
though he is human? 5
I do not forbid this, but I do forbid tearing yourself to
pieces; I do forbid weeping without restraint. I am not brutal
or cruel; I know that human nature is tried [by the death
of dear ones] and misses their companionship and daily con-
verse with them. It is impossible not to show grief. Christ also
showed it, for He wept because of Lazarus. Follow His
example yourself: weep, but gently, with decorum, with the
fear of God. If you weep in this way, you do so, not as
if you were without faith in the resurrection, but as one find-
ing the separation hard to bear.
Besides, we also weep for those who are going away from
home, or who are going on a journey, but we do not do this
as if we were in despair. Weep in this way, then, at the death
of a dear one, as if you were bidding farewell to one setting
18 Matt. 5.5
HOMILIES 177
out on a journey. I am telling you this, not as an impersonal
rule of conduct, but in consideration of your human nature.
For, if the dead man is a sinner who has committed many
offenses against God, you ought to weep, or, rather, not only
to weep (for that is no help to him),, but you ought to do
what can give him assistance, namely, give alms and offer
sacrifices. Furthermore, you ought to rejoice for this advan-
tage, namely, that the opportunity to do evil deeds has been
taken away from him.
On the contrary, if he was a just man, you ought to be
still happier, because his fate now rests secure and he is free
from uncertainty for the time to come. If he is a young man,
you ought to be happy because he has been quickly freed from
the evils of this life ; if he is old, because he has departed this
life after having received in its fullness what seems to be
desirable. However, neglecting to consider these truths, you
urge on your maid-servants to tear themselves to pieces, as if
by this means honoring the departed, while actually it is a
mark of the greatest dishonor. Truly, honor for the dead does
not consist in lamentations and moanings, but in singing
hymns and psalms and living a noble life. For the man who
has departed this life will go on his way in the company of
the angels, even if no one is present at his funeral; while he
who has been corrupt will gain no profit, even if he has the
entire city sending him off to the grave.
Do you wish to honor the departed? Honor him in other
ways; namely, by giving alms, performing good works, taking
part in the divine services. What good is done him by
copious weeping? Moreover, I have heard also of another
serious fault. I have heard that many women, forsooth, attract
lovers by their mournful cries, gaining for themselves the
reputation of loving their husbands because of the vehemence
of their waitings. Oh, what devilish scheming! Oh, what
178 SAINT JOHN CHRYSOSTOM
diabolic trickery ! What advantage for us who are but earth
and ashes, for us who are but flesh and blood?
Let us look heavenward ; let us reflect on spiritual considera-
tions. How shall we be able to refute the heathen? How
shall we be able to exhort them if we do such things? How
shall we preach to them of the resurrection? How shall we
discuss with them the rest of the Christian doctrines? How
shall we ourselves live in security? Do you not know that
death may be caused by grief? Darkening the soul's spiritual
vision not only prevents it from perceiving what it should, but
even causes it much harm. By showing excessive grief, there-
fore, we offend God and help neither ourselves nor the
departed.
By restraining our grief, on the contrary, we both please
God and conduct ourselves becomingly in the eyes of men.
For, if we ourselves do not succumb unrestrainedly to grief,
He will quickly take away the portion of grief we feel ; where-
as, if we give way to excessive grief, He will permit us to
become entirely possessed by it. If we give thanks for it, we
shall not be disheartened.
Yet how is it possible for a man not to grieve,' you will
ask, c when he has lost his son, or his daughter, or his wife? 5
I am not saying: 'Do not grieve, 3 but: Do not give way
to unrestrained grief. 3 For, if we reflect that it is God who has
taken him away, that it was a mortal husband or son we had,
we shall quickly feel consoled. Excessive grief indicates that
those who give way to it are seeking for something that is
above and beyond nature. You were born a man, and there-
fore mortal; why, then, do you repine because something
has happened in accordance with nature? You do not repine,
do you, because you are nourished by eating food? You do
not seek to maintain your life without this, do you? Act
thus, also, in regard to death, and do not try to obtain
immortality in the present life, though you are but mortal.
HOMILIES 179
This doctrine has now been once and for all defined. Do
not give way to excessive grief, do not tear yourself to pieces,
but be resigned to the lot decreed for us all in common.
Grieve, rather, for your sins. This is in truth the best kind of
sorrow; this is the soundest practice of Christian teachings.
Let us, then, give way to this grief continually that we may
obtain joy in the life to come, by the grace and mercy of our
Lord Jesus Christ. Glory be to Him forever and ever. Amen.
Homily 63 (John 11.30-41}
'Jesus had not yet come into the village, but was still at the
place where Martha had met him. When the Jews who were
with her/ etc. 1
Philosophy is a very good thing I mean, of course our
philosophy. Pagan philosophy, to be sure, is merely talk and
fables, and not even the fables themselves possess any trace
of true wisdom. In fact, all their teachings are uttered with
a^ view to worldly repute.
Our philosophy, I repeat, is a very good thing and so is
profitable to us even in this life. The man who despises
wealth derives benefit even now from his philosophy, because
it rids him of vain and useless cares. He who treads glory
underfoot receives recompense even now from this, for he is
a slave to no one, but is free with true freedom. He who
desires heavenly things reaps a reward from this, since he
counts as nothing all things present and easily prevails over
all grief.
See, then, that when this woman 2 put the tenets of
Christian philosophy into practice, she also was recompensed
thereby. Now, I say this for, though all her consolers were
gathered around her as she grieved and mourned, she did not
1 John 11,30,31.
2 Mary.
180 SAINT JOHN CHRYSOSTOM
wait for the Master to come to her, nor did she stand on her
dignity, nor was she held back by her grief. I mention this for
women who are in grief have along with the rest of their
misery this affliction, also : that they wish to be made much of
because of their present sorrow. However, she was not
affected in this way, but as soon as she heard that He was
there she quickly went to Him.
c Jesus had not yet come into the village. 5 He was walking
somewhat leisurely in order that He might not seem to be
rushing precipitately upon the miracle, but that it might be
evident that He was coming at their request. At least, it was
either because the Evangelist wished to hint at this that he
said : 'She rose quickly/ or else he was pointing out that she
hurried in this way in order to go to meet Him as He came.
Moreover, she did not go alone, but was followed by the
Jews who were in her house. Because of their presence her
sister very prudently spoke quietly to her, so as not to cause
disturbance among those who had gathered there. Mary did
not mention the reason why she was going, for many would
even have gone away if she had done so. But, as it was, they
all followed her as she went, in order to weep with her, and
perhaps the fact that Lazarus was really dead was confirmed
once again by their presence.
'Now she fell at his feet.' She was more fervent than her
sister. She was not embarrassed because of the crowd s or by
their suspicious attitude towards Him (for there were even
many of His enemies there, and some, to be sure, said : 'Could
not he who opened the eyes of the blind have caused that this
man should not die?'). However, she cast aside all human
considerations, since her Master was present, and she was
concerned about one thing only: showing honor to her
Master. And what did she say? 'Master, if thou hadst been
here, my brother would not have died/
What did Christ reply? He made no reply to her for the
HOMILIES 181
moment, nor did He repeat those words which He had also
addressed to her sister (for the crowd was numerous and it
was not the auspicious moment for such words). Instead, He
merely asked a non-committal question and so condescended
to their weakness. Further, in order to confirm the fact of His
human nature. He wept a little and put off the miracle for the
present. Indeed, it was to be a great miracle and such a one
as He rarely performed, and because of it many were going to
believe in Him. Therefore, lest, if it were done in the absence
of the crowds, it might prove an obstacle to their faith
and they might gain no profit because of its very greatness,
He attracted many people as witnesses by means of His
humility. And in order that He might not lose the quarry
He even displayed a characteristic of human nature, for He
wept and was troubled. For He knew that grief arouses
sympathy.
Next, having curbed His own display of emotion (for the
words: 'He groaned in spirit' mean this that He outwardly
restrained His troubled feelings), He asked the following
question: 'Where have you laid him?' And so, the question
was asked without any outward manifestation of His grief.
'But why in the world did He ask this question?*
Because He did not wish to force Himself upon them, but
to get all His information from them, and to act at their
request, so as to free the miracle from all suspicion of fraud.
'They said to him, "Gome and see." and Jesus wept.' Do
you see that He did not yet make any reference to the miracle
of raising Lazarus from the dead, and that He did not
approach the tomb as if he were going to raise him up, but as
if to weep? For the Jews clearly indicated that He appeared
to be going to the tomb to mourn, but not to raise the dead,
when they said: c "See how he loved him." But some of them
said, "Could not he who opened the eyes of the blind have
caused that this man should not die?" * Not even in the
182 SAINT JOHN CHRYSOSTOM
presence of misfortune did they hold their malice in check.
Yet what He was about to do was even more remarkable, for
it is a much greater thing to dispel death that has come and
conquered than to ward off death that is imminent.
Therefore., they were slandering Him by reason of the very
things that should have caused them to marvel at His power.
They were now admitting for the moment that He had
opened the eyes of the blind, and, though they ought to have
been in admiration of Him because of that, by reason of it
they even criticized Him on another score, namely, on the
ground that another miracle had not taken place. 3 Further,
not only by this means were they all proved corrupt, but also
because, though He had not yet come, though He had not yet
done anything, they lodged their charges ahead of time, with-
out waiting for the final outcome of the incident. Do you
perceive how corrupt their judgment really was? He came,
then, to the tomb and again He curbed His emotion.
'But why in the world is it that the Evangelist was at great
pains to mention repeatedly that He wept and that He
groaned? 5
That you might learn that He truly did assume our nature.
For, as he clearly asserted greater things of Him than the
other Evangelists did, he also spoke here of Christ's human
nature in a much more humble strain than they. He did not,
to be sure, give the details of Christ's death in as humble a
strain as the others did: for example, by asserting that He
became very sad, that He was in an agony, but quite the
contrary, for He said that He cast His enemies prostrate on
the ground. 4 And so in this passage by mentioning His grief
he made up for what was omitted in his account of the
Passion.
In speaking of His death, indeed, Christ asserted: C I have
3 That is, they criticized His not preventing the death of Lazarus.
4 Cf. Matt. 26.38; Mark 14.34; c. Luke 22.43; John 18.6.
HOMILIES 183
the power to lay down my life/ 5 and there He said nothing in
lowly human fashion. That is the reason why, even in His
Passion, the Evangelists attributed to Him much that is
human, to prove by this means the genuineness of the Incarna-
tion. Now, Matthew did so by means of His agony, and His
becoming troubled, and by His [bloody] sweat, while John
accomplished this by Christ's grief. If He were not truly
possessed of our human nature, He would not have been
overcome by grief once and then again a second time.
But what did Jesus do next? He did not defend Himself
at all to them in answer to their charges. Why was it necessary
to silence them by His words, when they were about to be
refuted by what He did, and this was less likely to give
offense and was better able to discomfit them? So He said:
"Take away the stone.'
But why in the world did He not remain at a distance when
He called Lazarus forth and summoned him to His side? Or,
rather, why did He not cause him to rise while the stone was
still lying in place? I ask this for He who was able to move
a corpse by His voice and to bring it back to life again would
be still more capable of moving a stone by that same voice*
He who could by His voice cause Lazarus to walk, when he
was tied with bandages and bound hand and foot with them,
would be much better able to move a stone. What am I
saying? Even when absent He would have been able to
accomplish this.
Why in the world, then, did He not do so? In order that He
might make these people witnesses of the miracle, so that they
might not say, as they had in the case of the blind man: 'It
is he; it is not he.' 6 For their hands and their coming to the
tomb attested the fact that it was actually he. Hence, if they
had not been present, they might have thought it a figment of
5 John 10.18.
6 John 9.8,9.
184 SAINT JOHN CHRYSOSTOM
the imagination, or that they were taking one person for
another. However, they were actually present in the place
and raised up the stone. And they were bidden to free the
bound corpse from its bandages. Further, the friends who had
[previously] carried him out for burial realized that it was
really Lazarus himself, because they recognized the bandages.
His sisters, also, had not been left behind; one even said:
*He is already decayed, for he is dead four days. 3 Accordingly,
all these circumstances were sufficient to silence the unfair
critics when they finally witnessed the miracle.
For this reason He bade them to take away the stone from
the tomb: to show them that it was Lazarus whom He was
bringing to life. That is also why He asked : 'Where have you
laid him?' so that when they had said: 'Come and see' and
had brought Him there, they might not have it to say that He
had raised up another man. Thus, both their voice and their
hands would bear witness to the miracle (their voice, since
they said: 'Come and see,' and their hands which took away
the stone and removed the bandages). Their sight and
hearing also bore witness to it (the latter on listening to His
words; the former, on seeing him come forth.) Likewise, their
sense of smell, as it perceived the fetid odor, for Martha
declared: 'He is already decayed, for he is dead four days.'
Rightly, then, did I say that the woman failed to under-
stand the words of Christ, namely: 'Even if he dies, he shall
live.' At least, see what she said here, as if the thing were
impossible of fulfillment because of the length of time. She
had this idea for actually, to bring to life a corpse that was of
four days' standing and already in process of decaying was
something foreign to her experience.
Further, while He said to His disciples: 'That the Son of
God may be glorified,' a statement referring to Himself, He
said to the woman, on the other hand, 'Thou shalt behold
the glory of God,' referring to His Father, Do you see that
HOMILIES 185
the weakness of His hearers was the cause of the difference
in what He said? Therefore, he was recalling to her mind
what He had said to her, all but rebuking her as if she were
forgetting it. Yet, because He did not wish, for the moment,
to terrify those present, He gently said: 'Have I not told
thee that if thou believe thou shalt behold the glory of God?'
Faith is a great blessing, a great one, and a cause of many
blessings, so that men are enabled to do the things of God in
His name. 'If you believe,' He declared, *you will say to this
mountain, "Remove from here," and it will remove'; and
again: He who believes in me, the works that I do, he also
shall do, and greater than these he shall do. 57
c What sort of greater works? 5 you will ask.
The things which the disciples are found doing after this.
And I say this for the shadow of Peter brought a corpse to
life. 8 In this way the power of Christ was even more loudly
proclaimed. For, certainly it was not as remarkable a thing for
Him to work a miracle while He was still alive as for others
to be able to work greater miracles than He, in His name,
after His death. Indeed, this was an incontestable proof of
His resurrection. It would not have been believed in so
firmly, even if it had been seen by all men. For those others
could even have said that it was an apparition, but the man
who saw miracles being performed by means of Christ's
name only greater ones than those worked when He was
dwelling among men could not fail to believe in Him, unless
he were very dull of comprehension.
Faith is a great blessing, then, when it proceeds from a
fervent mind, from great love, and a zealous soul. It shows
that we are practical Christians, it conceals human worth-
lessness and, despising earthly reasoning, seeks after the
knowledge of heavenly things. Or, rather, it takes possession
7 Matt. 17.19: John 14.12.
8 Cf. Acts 5.15; but only the cure of the sick is mentioned as effected by
Peter's shadow.
186 SAINT JOHN CHRYSOSTOM
of and rules by conquest that which the wisdom of men
cannot discover.
Let us, then, have faith, and let us not entrust our own
affairs altogether to reason. Why is it, may I ask, that the
Greeks were able to discover nothing of God? Did they not
know all the pagan wisdom? How is it, then, that they were
unable to get the better of fishermen and tent-makers, and
unlettered men? Was it not because the Greeks trusted every-
thing to reason, while the latter placed all their confidence in
faith? That is why these prevailed over Plato and Pythagoras
and, in a word, over all who were in error: 9 those familiar
with astrology, and mathematics, and geometry, and arith-
metic. They surpassed all who had had a thorough and
complete education, and became as far superior to them as
true philosophers are to those who are actually dull and
witless by nature.
Notice that [those of the Christian faith] assert that the
soul is immortal, or, rather, they have not only asserted this,
but have even argued in favor of this fact. The others, on the
contrary, at first did not even know what in the world a soul
is. But when they did discover it and had distinguished it from
the body, they once more fell into error, some maintaining
that it is incorporeal, others that it is a material body and
fused with the body itself.
Once more, regarding heaven, some said that it was
animated by a soul and was a god, while the fishermen both
taught and argued that it is a work of God and part of His
creation. However, it is not at all strange that the Greeks
make use of reason, but it is a lamentable thing when those
who seem to be of the faith are discovered to be concerned
only with this life. Therefore, these, too, have gone astray,
because some asserted that they knew God as He knows
9 On the attitude of the Church Fathers towards Plato, cf. R. Arnou
Platonlsme des P&res/ DTC 12 (1929) 2258-2392.
HOMILIES 187
Himself/ a statement which not even one of those others
dared to make. Others declared that God could not beget
without passion, since they did not agree that He is at all
superior to men. 11 Still others maintained that neither an
upright life nor carefully regulated conduct is of any profit. 12
However, there is not time to refute these errors now.
Indeed, both Christ and Paul, who were particularly con-
cerned with regard to this matter, made it clear that
orthodoxy of faith is of no profit if one's life is corrupt.
Christ taught: 'Not everyone who says to me, "Lord, Lord,"
shall enter the kingdom of heaven 5 ; and again: 'Many will
say to me in that day, "Lord, did we not prophesy in thy
name?" And then I will declare to them, "I never knew you.
Depart from me, you workers of iniquity!" ' 13 Those who are
not on their guard will indeed easily slip into living an evil
life, even if they have the true faith.
And when Paul was writing to the Hebrews he, too, spoke
in this way and urged : 'Strive for peace with all men and for
that holiness without which no man will see the Lord. 514 Here
by 'holiness 5 He meant chastity, so that each one ought to be
satisfied with his own wife and not have relations with any
other woman. 15 If a man is not satisfied with his own, he can-
not attain salvation, but must be altogether lost even if he has
innumerable good works to his credit; because it is impossible
to enter into the kingdom of heaven if one is guilty of fornica-
10 The Anomoeans. Eunomius, founder of this sect, taught that there
was nothing in divine teachings that might not be grasped by human
reason. See art. 'Eunomianism* in Catholic Encyclopedia.
11 The logicial conclusion following from the fundamental error of the
Arians. See art. 'Arianism* in Catholic Encyclopedia.
12 Following the erroneous views of Gnosticism, later to develop into the
heretical doctrine of Antinomianism in modern times. See art. 'Antin-
omianism' in Catholic Encyclopedia.
IS Matt. 7.21-23.
14 Heb. 12.14.
15 Cf. 1 Cor. 7.2: 'Let each man have his own wife and let each woman
have her own husband.'
188 SAINT JOHN CHRYSOSTOM
tion. Moreover, this is true not only of fornication, but even
more so, of adultery.
Indeed, just as when a woman who is married to one man
has intercourse with another she commits adultery in con-
sequence, so if a man who is married to one woman takes
another wife he has committed adultery. Therefore, such a
man will not be an heir to the kingdom, but will fall into
hell. Listen to what Christ said of these: Their worm dies
not, and the fire is not quenched.' 16 Indeed, a man is un-
pardonable if, though he has a wife and enjoys such consola-
tion in her, he brazenly has an affair with another. His
behavior surely is wantonness.
Yet, many men even refrain from intercourse with their
wives when it is a time of fasting or prayer. Therefore, if a
man is not even satisfied with his wife, but also has intercourse
with another woman, how great a fire is he heaping up for
himself! If it is not permitted for a man who has divorced
his own wife and separated from her to have relations with
another woman for this is adultery how great a wrong
does the man commit who brings in another woman while
his wife is still living with him?
Let no one, therefore, allow this evil to become implanted
in his soul, but let him pull it up by the roots. He does not
wrong his wife as much as himself. Indeed, this sin is so
serious an offense, and so unpardonable, that if a wife
separates from an idolatrous husband against his will God
punishes the woman, but if she separates from a fornicator
He does not do so. For Scripture says : 'If a believing woman
has an unbelieving husband and he consents to live with her,
let her not put him away.' 17
It does not speak of the fornicator in this way, however, but
what does it say? 'If anyone puts away his wife, save on
16 Mark 9.45; cf. I Cor. 6.9,10.
17 1 Cor. 7.13.
HOMILIES 189
account of immorality he causes her to commit adultery. 318 If
cohabitation makes husband and wife one body, the man who
lives with a harlot must become one body with her. How,
then, can a chaste woman accept him, since she is a member
of Christ? Or how can she join to herself the member of a
harlot? 19
Moreover, notice the striking difference. 20 On the one
hand, the woman who lives with an unbelieving husband is
not impure. (For Paul said: 'The unbelieving husband is
sanctified by the wife.') But in the case of the harlot this is
not so. What, then? 'Shall I then make the members of
Christ members of a harlot?' 21 In the former instance the
holiness remains, even though the unbeliever is dwelling with
his wife^ and it is not lost, but in the latter case it altogether
departs.
Truly, immorality is a terrible thing, a terrible thing, and
one that brings everlasting punishment. Even in this life it
gives rise to innumerable evil effects. For the impure man is
forced to live a wretched and burdensome life, and his
condition is no better than that of those who are already
suffering punishment. He enters another's house in great
fear and trembling and holds all men equally in suspicion:
both slaves and free men.
Wherefore, I beseech, hasten to rid yourselves of this
disease. Moreover, if you do not obey my words, do not set
foot within these sacred portals. I say this for it is not fitting
that the sheep that are covered with mange and full of disease
mingle with the healthy ones, but they should remain apart
from the flock until they are free from the disease.
Moreover, we have become members of Christ; let us not,
therefore, become members of a harlot. This place is not a
18 Matt 5.32.
19 Cf. 1 Cor. 6.15,16.
20 Between the evil of idolatry and that of immorality.
21 1 Cor. 7.14; 6.15.
190 SAINT JOHN CHRYSOSTOM
house of ill fame, but a church. And if you have the members
of a harlot, do not stand in the church, lest you offer insult to
the place. Indeed, even if there were no hell, even if there
were no punishment, how do you dare to cleave to another
woman after the marriage vows made there, and the bridal
torches, after that lawful couch, after the begetting of your
children, after such intimate companionship? Do you not
know that those who, after the death of their wife, marry
another, are censured by many for this, even though the
procedure does not merit punishment? Yet you take another
wife even while yours is still living. What lust does this not
betoken? Learn what is said of such men as these. 'Their
worm dieth not.' Scripture says, 'and the fire is not
quenched. 322
Shudder at the threat; fear the punishment. The pleasure
experienced in this life is not as great as the punishment
exacted in the next. However, may no one here present be
subject to that penalty. On the contrary, by practicing
sanctity may we all deserve to behold Christ and to attain
the blessings promised. May we all enjoy these by the grace
and mercy of our Lord Jesus Christ, Glory be to Him and to
the Father, together with the Holy Spirit, forever and ever.
Amen.
Homily 64 (John 11 .41-48}
c jesus raised his eyes and said, "Father, I give thee thanks
that thou hast heard me. Yet I knew that thou always hearest
me. But because of the people who stand round, I spoke," *
etc. 1
I have often said and I now repeat that Christ did not
22 Mark 9.45.
1 John 11.41,42.
HOMILIES 191
have His own dignity in view as much as our salvation., nor
was He thinking of how He might say something great, but
how He could attract us. Therefore, sublime and great utter-
ances from His lips are few, and these, obscure; while humble
and ordinary ones are many, and are interspersed in His
words in abundance.
Since men were attracted more strongly by the latter. He
used them frequently. He did not utter the lofty ones exclu-
sively, lest His hearers might be intimidated thereby, nor did
He refrain altogether from them, lest the men of His day
might in that case be disedified. Of course, those who have
abandoned the earthly point of view would be able to grasp
all His high dignity from even one sublime teaching; while
men who are always earthly-minded would not have come to
Him at all, if they did not frequently hear these ordinary and
humble things of Him,
Yet, notwithstanding the fact that they did hear such
things., they did not even then remain His followers, but
stoned and persecuted Him, and tried to do away with Him,
and called Him a blasphemer. Thus 3 when He made Himself
equal to God, they declared: 'He blasphemes. 3 And when He
had said: 'Thy sins are forgiven thee/ they still called Him
a demon, as also when He asserted that he who hears His
words is stronger than death. Moreover, when He said : T am
in the Father and the Father in me/ they left Him. And they
again took offense when He asserted that He had come from
heaven. 2
Now, if they could not bear such things though He said
them so seldom, they would hardly have paid attention to
Him H His discourse were always of lofty tenor and worded
accordingly. At least, when He said : I speak as the Father has
commanded me,' and C I have not come of myself/ then they
believed. Moreover, it is clearly evident that they did believe
2 Mark 2.7; Matt. 9.2; Luke 5.20; cf. John 8.51; 14.10; 6.41.
192 SAINT JOHN CHRYSOSTOM
on that occasion, because the Evangelist took note of this
and remarked: 'Because He said these things, many believed
in him.' 3 Well, then, if speaking in humble tenor attracted
people to believe, while lofty utterances frightened them away,
is it not utter stupidity to fail to realize that the entire reason
for the lowly ones was that He spoke for the sake of His
hearers?
Besides, in another context, though He wished to say
something noteworthy, He remained silent. In addition, He
accounted for the reason for this by saying: 'That we may
not give offense to them, cast a hook into the sea/ 4
Accordingly, this is what He did in today's passage, also.
After having said: e l knew that thou always hearest me,'
He added: 'but because of the people who stand round, I
spoke, that they may believe.' Are these our words? Or is this
merely a human supposition?
Therefore, perhaps a man will not allow himself to be
persuaded by the written word, because it offends Him by the
sublime things it records. However, when he hears Christ
stating that the reason why He said humble things of Himself
was in order that people might not take offense, how can he
then persist in the suspicion that the ordinary words belong
to Him by His nature and were not rather products of His
condescension? Thus, in another context, also, when a voice
was brought down from above> He said : 'Not for me did this
voice come, but for you.' 5
Now, though it is proper for the man of high dignity to
say many humble things of himself, it is not right for the lowly
man to say something great and lofty of himself. For the
former conduct proceeds from condescension, and has for its
excuse the weakness of those who are being instructed. Or,
3 Cl John 14.31; 7.28-31.
4 Matt. 17.26.
5 John 12.30.
HOMILIES 193
rather, the reason for it was to induce them to reflect on His
humility, and His putting on of our flesh, and to instruct His
hearers not to say anything great of themselves. It was also
prompted by the fact that they thought Him an enemy of
God, and did not believe that He came from God, and
suspected that He was breaking the Law. Besides, there was
the fact that His hearers envied Him and were hostile to Him
because He asserted that He was equal to God.
On the other hand, there is no excuse either reasonable
or absurd for someone who is of lowly station to make any
sublime statement of himself, but this could only be stupidity
and impudence and unpardonable boldness. Why, then, did
He who is of that great and ineffable substance speak in
ordinary terms of Himself? Both for the reason already stated
and so that He would not be thought unbegotten. I say this
for Paul seemed fearful of some such thing. Therefore he
said: ['All things are subject to him], except him who has
subjected all things to him.' 6 For even to think the contrary
would be impious. And, if He were thought to be equal to the
Father, though actually He was inferior to Him who had
begotten Him, and of a substance other than His, would He
not therefore have made every effort not to be considered so?
As a matter of fact, however, He Himself did just the
opposite, and said : If I do not perform the works of him who
sent me, do not believe me.'
Moreover, by saying: e l am in the Father and the Father
in me,' He was also indirectly telling us of Their equality. But
if, on the contrary, He were in truth inferior to the Father,
He ought to have very forcefully denied it. Further, He ought
never to have said at all : C I in the Father and the Father in
me' and 'We are one/ and 'He who sees me, sees the Father. 37
I say this for, when the subject of His discourse was His
6 1 Cor. 15.27.
7 John 10.37,38,30; 12.45.
194 SAINT JOHN CHRYSOSTOM
power. He said; C I and the Father are one. 5 And when the
subject concerned His authority, once again He said : Tor as
the Father raises the dead and gives them life, even so the Son
also gives life to whom he will. 58 But He could not say this
if His substance were different from that of the Father.
However, even if it were possible, He ought not to have
made this statement, so that they would not conceive the
erroneous idea that Their substance was one and the same.
Indeed, if He frequently did not speak of Himself in fitting
terms, lest they mistakenly think that He was in opposition
to God, much more was this necessary in the above instance.
But, actually, it was the deed of one who was making Himself
equal to Him who begot Him and thus to confirm their
suspicion of this for Him to say: That they may honor the
Son even as they honor the Father 3 ; and to assert: 'The works
which he does, I also do in like manner 3 ; and to declare that
He is the resurrection and the life and the light of the world. 9
Do you perceive how, on the one hand, He made such
statements and defended Himself because He had not
offended against the Law, while He not only did not remove,
but even confirmed, the idea that He is equal to the Father?
Thus, even when they said: 'Thou blasphemest, because thou
makest thyself God, 310 He proved His equality to the Father
by pointing out the identity of His works with those of the
Father.
Yet, why do I say merely that the Son has been spoken of
in a manner below His dignity when, to be sure, the Father
also, who did not assume our flesh, has had the same treat-
ment? And this is so for He Himself also allowed many
statements of humble tenor to be made of Himself for the
sake of the salvation of those who would hear them. 'Adam,
8 John 5.2L
9 John 5.23,20.
10 Cf. John 10.33,36.
HOMILIES 195
where are you? 5 and C [I will go down] to see whether they
have done all that the outcry which comes to me indicates 5 ;
also: C I know now that you fear God/ 11 and c lf so be they will
hear'; likewise: 'Who shall give the heart of this people to be
disposed in such a way? 3 and also the words: There is none
like you among the gods, O Lord 3 ; 12 and many other similar
texts which one might excerpt from the Old Testament will
be found to be unworthy of the sublime dignity of God,
Further, in the case of Achab, God said: 'Who shaE
deceive Achab for me?' 13 In addition, there is also the fact
that He always made Himself available for comparison with
the pagan gods, and all this is below the dignity of God.
However, viewed in another way, it becomes worthy of Him.
I say this for He is so merciful that for the sake of our salva-
tion He foregoes being spoken of in terms befitting His
dignity. The very fact of His becoming Man and taking on
Him the form of a slave is below His dignity, as is also the
fact that He spoke humbly and lived in lowly circumstances
that is, if one looks to His intrinsic dignity; but it is worthy of
His majesty if one considers the ineffable riches of His mercy.
But there is yet another reason for the humble tenor of His
words. What is this? It was because they knew the Father and
acknowledged Him, but they did not know the Son. There-
fore, He repeatedly looked to the Father for support, because
the Father was already accepted, while He Himself was not
yet considered worthy to be accepted as God, not because His
own worth was really inferior, but because of the stupidity
and weakness of His hearers. Moreover, that is why He
prayed and said: 'Father, I give thee thanks that thou hast
heard me. 5 For if the Son gives life to whom He will, and if
II Gen. 3.9; 18.21; 22.12.
12 Ezech. 3.11; Cf. Deut. 5.29; Ps. 85.8.
13 2 Par. 18.19.
196 SAINT JOHN CHRYSOSTOM
He gives life as the Father does, why did He invoke the
Father? 14
However, it is finally time to resume our study of today's
text itself. 'They therefore removed the stone where the dead
man was lying. And Jesus, raising his eyes, said, "Father, I
give thee thanks that thou hast heard me. Yet I knew that
thou always hearest me; but because of the people who stand
round, I spoke, that they may believe that thou hast sent
me." '
Let us, then, ask the heretic: 'Did He receive from the
prayer the power He needed to raise the dead man to life?'
If so, how did He perform the other works without prayer?
For instance, when He said: 'Thou evil spirit, I command
thee, go out of him'; and: e l will; be thou made clean'; and:
'Take up thy pallet' ; and : 'Thy sins are forgiven thee' ; and
to the sea: Teace, be still.' 15 Further, how was He at all
superior to the Apostles if He Himself also performed His
works by the help of prayer? Or, rather, not even they did
everything through prayer, but often by calling on the name
of Jesus, even without prayer. If His name had such great
power, how was it that He Himself needed the help of prayer?
But if He did need the help of prayer, His name would not
have been powerful. In short, when He created man what
prayers did He need? Was He not then held altogether equal
in honor? For, God said: 'Let us make mankind.' 16 Actually,
what greater weakness could there be than to need the help
of prayer?
However, let us see what the prayer was. 'Father, I give
thee thanks that thou hast heard me.' Who, then, has ever
prayed in this way? Before saying anything else, He declared,
'I give thee thanks,' to point out to us that He did not need
14 Cf. John 5.22,21.
15 Mark 9.24; 1.41; John 5.9; Matt. 9.2; Mark 4.39.
16 Gen. 1.26.
HOMILIES 197
the help of prayer. 'Yet I knew that thou always hearest me.'
He said this, not because He lacked the power necessary for
the miracle, but to show that He was of one mind with the
Father.
'But why did He use the form of a prayer? 5
Listen, not to me, but to Him as He explains: 'Because of
the people who stand round, that they may believe that thou
hast sent me. 3 He did not say: 'That they may believe that I
am inferior, that I have need of assistance from above, that
I can do nothing without prayer, 3 but: 'that thou hast sent
me. 3 To be sure, prayer does imply all this, if we take it at
face value, but He did not mean : 'That thou has sent me who
am weak, who have recognized my subservience to You, who
can do nothing of myself.' On the contrary, since He omitted
to mention all of this so that you might not get the erroneous
idea that anything of it is true, He declared that the true
reason for His prayer was: 'Lest they think that I am an
enemy of God, lest they say, "He is not of God," and in order
that I may show that the miracle takes place in accordance
with Your Will. 3 He was as much as saying: 'If I were an
enemy of God, the miracle would not take place successfully. 3
Now, the words, 'Thou hast heard me, 3 are used in the case
of those who are both friends and equals. 'Yet I knew that
thou always hearest me 3 ; that is, C I have no need of prayer to
effect the accomplishment of My will, 3 but I am saying this in
order to convince people that You and I have one will.' Why,
then, do You pray? 'For the sake of those who are weak and
somewhat stupid. 3
'When he had said this, he cried out with a loud voice. 3
Why did He not say: c ln the name of My Father, come
forth 3 ? Why did He not say: 'Raise him up, Father? 3 On the
contrary, even though He had assumed the attitude of one
praying, why did He omit all this and display His authority
by what He did? Because it was a mark of His wisdom to
198 SAINT JOHN CHRYSOSTOM
show condescension by His words, but authority by His deeds.
They could find nothing else of which to accuse Him than
that He was not from God, yet in this way they were
deceiving many. For this reason, by what He said He proved
this very point more than sufficiently, and in the way that
their weakness required. Of course, He could have shown in
another way His own dignity, as well as His harmony with the
Father, but the crowd would not have been able to ascend
so high.
So He said : ' Lazarus, come forth. 5 This was the fulfillment
of what He had previously stated. 'The hour is coming in
which the dead shall hear the voice of the Son of God, and
those who hear shall live.' 17 Lest you think that He derived the
power from someone else, He instructed you about this
beforehand, and then fulfilled it by His deeds. Moreover, He
did not say: 'Arise, 3 but 'Come forth, 5 addressing the dead
man as if he were alive.
What power could match this? But if He did not perform
the miracle by His own power, how was He at all superior to
the Apostles who said: 'Why do you stare at us, as though
by any power or holiness of our own we had made this man
walk?' If, though He did not do it by His own power, He did
not admit this, as the Apostles did of themselves, would they
not be more virtuous, because of disclaiming the glory? They
did this elsewhere, also: 'Men, why are you doing this? We
also are human beings like you. 518
So, then, the Apostles, because they had done nothing by
their own power, spoke in this way to convince people of that
very thing; yet, when He acquired a similar reputation in His
own regard, would He not have dispelled that suspicion if He
did not indeed perform His works by His own power? Who
would deny this?
17 John 5.25.
18 Acts 3.12; 14.14.
HOMILIES 199
Actually, Christ did just the opposite and said : 'Because of
the people who stand round, I spoke, that they may believe.*
So that, if they did believe, there would have been no need of
the prayer.
But if it was not below His dignity to pray, why did He
ascribe to them the reason for doing it? And why did He not
say: c that they may believe that I am not equal to You 3 ? For
He ought to have come to this because of their suspicion. Yet,
when He was suspected of breaking the Law, He made a
pronouncement on that very subject, even though they had
given no expression of their suspicion: f Do not think that I
have come to destroy the Law. 319 Here, on the contrary, He
confirmed their suspicion. In short, what need was there of
such circumlocution and mystery? For it was enough to say :
*I am not equal, 3 and be finished with it.
What, then? Did He not say: I do not do my own will'? 20
However, He said this also obscurely, and with a view to their
weakness, and for the same reason as that for which He
offered the prayer.
But what is the meaning of 'Thou hast heard me'? He
meant, that is, 'There is no opposition between Me and
Thee/ Thus, the words, 'Thou hast heard me/ do not
signify that He had not the power of Himself. (Indeed,
if this were the case, it would mean, not a lack of power
only, but also a lack of knowledge, at least if He did not
know before He prayed that God was going to answer Him
favorably. Morover, if He did not know this, how was it that
He said : 'I go that I may wake him from sleep,' and did not
say: 'I go that I may pray to the Father to wake him from
sleep.' )
In like manner, these words ['Thou hast heard me*] are
not indicative of weakness on His part, either, but of His
19 Matt. 5.17.
20 Cf. John 8.30: 'I seek not my own will/
200 SAINT JOHN GHRYSOSTOM
complete agreement with the Father, as also are the words,
Thou always hearest me. 3 Therefore, we must come to this
conclusion, or else conclude that He was speaking in answer
to their suspicion. Further, if He was, in truth, neither
ignorant nor weak, it is quite evident that He spoke words
of humble tenor for this reason: that you might believe in
Him because of their very exaggeration, and might be forced
to acknowledge that they stem, not from His true dignity,
but from His condescension.
But what do the enemies of truth say as a result of
these words? 'He did not say: "Thou hast heard me,"
because of the weakness of His hearers, 3 they assert, 'but
to show the Father's superiority to Him.'
Yet, actually, His saying this was not a proof of the
Father's greater excellence, but an abject humiliation of Him-
self and an assertion that as Man He was not above human
nature. For, to pray is not in accord with the dignity of
God the Father nor of Him who shares His throne. Do you
see that no other reason than their unbelief prompted Christ
to pray?
At any rate, notice that the miracle also testified to His
authoritative power. He called, and he who had been dead
came forth, still bound. Next, so that the deed might not ap-
pear to be an illusion (for it seemed no less wonderful for
the man to come forth still bound, than to raise him from
the dead), He bade them to unbind him, in order that, by
touching him and coming close to him, they might see
that it really was Lazarus.
Furthermore, He said: 'Let him go.' Do you perceive His
lack of ostentation? He did not draw him to Himself, or
bid him follow in His company, so as not to seem to any
of them to be showing off so well did He know to act with
moderation.
But, when the miracle had taken place, some marveled
HOMILIES 201
at it, while others went to tell the Pharisees. What did they
do then? Though they ought to have been struck with
amazement and to have marveled at Him, they plotted to
kill Him because He had brought the dead man to life.
Oh, what stupidity! They thought they could give over to
death Him who conquered death in the bodies of other men.
So they said: 'What are we doing? For this man is working
many signs,' They still were calling Him a e man,' though
they had received such a great proof of His Godhead. 'What
are we doing?' They ought to have been believing and wor-
shiping and adoring and no longer calling Him a man.
c lf we let him alone as he is, the Romans will come and
take away both our nation and our city.' What is it that
they were plotting to do? They wished to disturb the people
profoundly, on the pretext that they were going to be in
danger because of a vague threat of the imposition of a
tyrannical government. Tor if the Romans learn that He
is gathering the people together,' they declared, 'they will
be suspicious of us and will come and take away our city.'
Why, may I ask? He has not taught them to revolt,
has He? Did He not bid them to give tribute to Caesar? Did
He not flee when you wished to make Him king? Did He
not give evidence of an ordinary and unpretentious life, pos-
sessing no home or anything else of the kind? Therefore, they
were saying these things, not because they anticipated danger,
but out of envy. Yet, even though they did not really anticipate
it, things turned out that way and the Romans did take
away their city, when they themselves had killed Christ.
Now, I say this for His actions were far from being at
all suspicious. Indeed, He who was healing the sick, and
giving example of a life above reproach, and advising men to
obey their rulers was not conniving at a dictatorship, but
destroying it. 'But we are basing our suppositions on examples
202 SAINT JOHN CHRYSOSTOM
from the past/ they said. However, those men of the past
did teach sedition, while He taught just the opposite. Do
you perceive that their words were hypocrisy? For what
proof had they of such a thing? Had He attracted to Himself
swaggering satellites? Did He draw chariots in His train? Did
He not seek after solitude?
However, lest they seem to be speaking because of their
own feelings, they said that the whole city was in danger,
and that plots were being hatched against the common
good, and that they were fearful of the worst. This was not
the cause of your being taken captive in the past, but quite
the contrary: both as regards the present captivity [under
Roman rule] and that in Babylon and the one under An-
tiochus that followed. 21 It was not the fact that there were
worshipers of God among you, but that there were wrong-
doers among you who angered God, that caused your betrayal.
But that is what envy is like. When it has once blinded
the soul it does not allow it to see anything it should.
Did He not teach men to be meek? When struck on the right
cheek to turn the other, also? To bear wrongs patiently? To
be more eager to suffer injury than others are to inflict injury?
Tell me, then, if you please, are these the deeds of a man
who is conniving at dictatorship, or do they not rather
belong to one who is destroying it?
However, as I have said, envy is a terrible thing and reeks
with pretense. It has filled the world with innumerable evils.
Because of this disease the law courts are thronged with cases.
From it come vainglory and avarice. From it come ambi-
tion and pride. Because of it, the roads are beset by brutal
robbers, and the sea is infested with pirates. Inspired by it,
murders are committed throughout the world. By its influence
our race is torn apart. Whatever you see that is evil you will
find comes from this.
21 C. 4 Kings 26; 1 Mach. 1.
HOMILIES 203
It has penetrated even the Church. From the start it has
brought about terrible results without number. It has been
a mother to avarice, a plague which has turned things upside
down and has corrupted justice. (For, Scripture says: 'Gifts
blind the eyes of the wise, and as a muzzle on the mouth,
prevent them from correcting/ 22 Avarice makes us slaves
instead of free men; we talk about it every day, yet accomplish
no good.
We become worse than wild beasts; we rob orphans; we
fleece widows; we are unjust to the poor; we pile up woe
upon woe. 'Woe is me, because the holy man is perished
out of the earth.' 23 Moreover, now henceforth we must
mourn; or, rather, we ought to say this every day. We
accomplish nothing by our prayers, nothing by our advice
and exhortation; so, then, there remains but to weep. This
Christ also did. When He had delivered many exhortations
in Jerusalem, since they gained no profit, He wept for their
blindness. This the Prophets likewise did; let us now do so
as well. Now is the time to mourn and weep and lament.
It is timely also for us to say now: 'Call for the mourning
women, and send to them that are wise women, and let
them speak. 324 Perhaps we shall thus be able to drive the
disease of avarice from those who are building elaborate
homes, from those who are securing fields for themselves
by fraud.
It is very timely to mourn, but you who have been fleeced
and wronged take part with me in my mourning; join
your tears to my laments. However, let us show our grief
by mourning, not for ourselves, but for them, for they have not
wronged you, but have destroyed themselves. You indeed will
possess the Kingdom of Heaven in return for being wronged,
22 Eccli. 20.31.
23 Mich. 7.2.
24 Jer. 9.17.
204 SAINT JOHN CHRYSOSTOM
while they will have hell in exchange for their unjust gain.
Therefore, it is better to suffer wrong and not to do wrong
to others.
Let us mourn for them not with human lamentation, but
with that from the sacred Scriptures by which the Prophets
also mourned. Let us mourn bitterly with Isaias and say:
'Woe to them that join house to house and lay field to
field that they may wrest something from their neighbor.
Shall you alone dwell in the midst of the earth? Great and
fair houses, and there will not be inhabitants in them. 525
Let us mourn with Nahum and let us say with him:
*Woe to him that buildeth up his house (by injustice]/ 26 Or,
rather, let us mourn for them as Christ did in His day, when
He said: Woe to you rich, for you are now having your
reward and your comfort. 527 Let us not, I beseech you, cease
mourning in this way, and if it be not unbecoming, let us
also bewail the apathy of our brethren. Let us not weep loudly
for him who is already dead, but let us weep for the robber,
the grasping, miserly, greedy man.
Why do we mourn for the dead for whom this does no
good for the future? Let us mourn for those for whom change
is still possible. However, if we mourn, perhaps they may
laugh. Yet, even this merits our grief, because they are
laughing about those matters for which they ought to mourn.
Of course, if they have been moved at all by our lamenta-
tions we ought to cease lamenting, because they are going to
reform. But, when they remain unmoved, let us persist in
weeping not merely for the rich, but also for the miserly, the
grasping, the rapacious.
Wealth is not an evil thing (for we can use it as we
25 Cf. Isa. 5.8,9.
26 Actually, the quotation is Jer. 22.13; cf. Nah. 3 for his prophecy
of the destruction of Nineve.
27 Cf. Luke 6.24.
HOMILIES 205
ought, when we spend it for those in need) ; but avarice is an
evil thing and brings everlasting punishment. Let us mourn,
then. Perhaps there will be some reformation as a result; or,
even if those who fall into this vice are not freed from it,
others at least will not fall into it unawares, but will be
on their guard.
Now, may they be set free from this affliction, and may
we never be betrayed into it, that we may all in common
attain to the possession of the blessings that have been
promised, by the grace and mercy of our Lord Jesus
Christ. Glory be to Him forever and ever. Amen.
Homily 65 (John 11.49-12.8)
c But one of them, Caiphas, being high priest that year,
said to them, "You know nothing at all; nor do you reflect
that it is expedient for us that one man die for the people," *
etc. 1
'The nations are sunk in the pit they have made; in the
snare they set, their foot is caught.' 2 This happened in the
case of the Jews, for they were saying that Jesus ought to
be slain, that the Romans might not come and take away both
their nation and their city. But, when they did slay Him,
then they suffered this very fate; and when they had taken
the measures they deemed necessary to escape it, they did
not escape it.
Moreover, He who was slain is in heaven, while they
who killed Him have hell for their portion, even though
they did not plan it that way. But what was their plan?*
'From that day forth their plan was to put him to death, 5 the
1 John 11.49,50.
2 Ps. 9.16.
206 SAINT JOHN GHRYSOSTOM
Evangelist said. For they were declaring: c "The Romans
will come and take away our nation." But one of them,
Caiphas, being high priest that year, said because he was
more shameless than the rest "You know nothing at all." '
The doubts which the others felt and had set forth for
discussion (for they said: 'What are we doing?'), this man
shouted out brazenly, without disguise, and querulously. What
was it he said? 'You know nothing at all; nor do you reflect
that it is expedient that one man die, instead of the whole
nation perishing. This, however, he said not of himself; but
being high priest, he prophesied. 5 Do you perceive how
powerful the authority of the office of high priest is? For,
since he had been deemed at all worthy. of the office of high
priest even though undeserving of the honor he prophesied,
but without knowing what he was saying. Moreover, grace
merely made a mouthpiece of him but did not touch his
foul heart.
In fact, many other men also have predicted the future,
though they were undeserving the privilege Nabuchodono-
sor, Pharao, Balaam and the reason for them all is evident.
Further, what he meant is something like this: 'You are
deliberating; you are still attending to this affair too hesi-
tantly, and you do not know that the safety of one man must
be made of no account for the sake of the common good/
See how great the power of the Spirit is! It was able to
bring forth from a malicious mind words full of wonderful
prophecy. Furthermore, the Evangelist called the nations
'the children of God,' because they would be so in the
future. Similarly, Christ Himself also had said: 'And other
sheep I have, 33 and He also was calling them so because
they would be in future.
But what is the meaning of 'being high priest that year 3 ?
3 John 10.16.
HOMILIES 207
Along with the other Jewish customs, this one also was corrupt.
For no longer did they hold the office of high priest for a
whole lifetime, but for one year, from the time when the
offices began to be purchased. 4 However, even so, the
Spirit was still present. But when they raised their hands
against Christ, He then abandoned them and went over to
the Apostles. The torn curtain of the Temple made clear
reference to this, 5 as also the voice of Christ, when He said :
'Behold, your house is left desolate. 36 Further, Josephus, who
lived a short time later, declared that certain angels, who
still remained among them to see whether they would be
willing to reform, abandoned them. 7 Indeed, as long as
the vineyard remained loyal, everything went well; however,
when they killed the Heir, no longer was this so., but they
perished. 8 And God, taking from the Jews their place of
predilection, as one takes a bright garment from an unco-
operative child, gave it to the faithful slaves among the
Gentiles, and left the Jews alone and unprotected.
However, it was not unimportant that Christ's enemy
made this prophecy. This fact could even have attracted the
others to Him. In fact, the matter turned out contrary to
what Caiphas wished. For, when Christ had died, because
of this the faithful were free from the punishment in the
world to come.
What is the meaning of 'That he might gather into one
those near and those far off 3 ? He made them one body. He
4 St. John Chrysostom seems to be in error here. It is well authenticated
that Caiphas had already been high priest for fifteen years when he
said these words reported by the Evangelist. Therefore, by the words
'that year' the latter did not mean that the tenure was annual. For
several possible explanations of his meaning, cf. E. Jacquier, 'Carphe/
DB (1899) 45; also, Confraternity Commentary 335.
5 As mentioned by the Synoptics in describing the death of Christ.
6 Matt. 23.28.
7 See De bell. Jud. 1.6.31.
8 Cf. Matt. 21,38-41.
208 SAINT JOHN CHRYSOSTOM
who dwelk in Rome considers the natives of India, his
member. What could be equal to this gathering? And Christ
is the head of all.
'From that day forth the plan of the Jews was to put
him to death.' Now they had sought to do this before, for the
Evangelist said: 'This is why the Jews were seeking to put
him to death'; and 'Why do you seek to put me to death?' 9
Then, however, they were merely seeking to do so, while now
they confirmed their purpose and treated the affair as a
task to be accomplished. 'Jesus therefore no longer went
about openly in Judea.' Once again He saved Himself in
human fashion, as He frequently did. And I have explained
the reason why He often went away and withdrew from
public notice.
Further, He now took up His abode in Ephrem near the
desert, and remained there with His disciples. Do you not
think His disciples were disturbed on seeing Him saved by
human means? No one else now followed Him to Ephrem,
for, since the Feast of the Passover was at hand, the people
were all hastening to Jerusalem. Jesus and His disciples, on
the contrary, at a time when everybody was joyous and
celebrating the feast, were in hiding and were in danger;
nevertheless, they stayed on with Him.
I say this for they remained in hiding in Galilee when
the Pasch took place and the Tabernacles, also. Again,
later, during the feast, only they of all the other followers
showed their loyalty by fleeing with their Master and remain-
in in hiding with Him. Because of this Luke asserted that He
said : 'I have continued with you in time of trial.' 10 Further,
He said this to show that they derived their strength from
His assisting grace.
'Now many from the country went up to purify themselves.
9 John 5.18; 7.20.
10 Cf. Luke
HOMILIES 209
And the chief priests and Pharisees had given orders to seize
him/ A fine kind of purification: accompanied by a bloody
purpose, the intention to commit murder, and bloodstained
hands! 'And they were saying, "Why do you think that
he is not coming to the feast?" ' It was by means of the
Passover that they were laying their schemes, and they were
making the time of the feast an occasion for committing
murder; that is, they reasoned: 'He must make His ap-
pearance here, because the feast calls for His presence. 9
Oh, what impiety! At the time which required them to
show more piety than usual, and to set free those imprisoned
for the worst of crimes, at that time they sought to apprehend
Him who had done no wrong. Yet, even though they were
already embarked on this project, not only did they accomp-
lish nothing, but they even became altogether ridiculous. That
is why He frequently escaped when He fell in with them
and held in check those who desired to kill Him, and caused
them to be discomfited: because He wished to bring them
to repent by the display of His power. And likewise it was
in order that, when they should succeed in taking Him,
they would learn that this happened, not by their own
strength, but because He permitted it Not even at this time,
to be sure, were they strong enough to capture Him, even
though Bethany was nearby; indeed, when they did finally
capture Him, He cast them prostrate on the ground.
'Six days before the Passover, he came to Bethany where
Lazarus was; and he shared a meal with them, and Martha
served, while Lazarus ate/ Now this is a proof of the veracity
of the resurrection of Lazarus, that many days later he was
still alive and was partaking of food. From this passage
it is also clear that the supper took place in Martha's home,
and they welcomed Jesus because they were His friends and
210 SAINT JOHN CHRYSOSTOM
beloved by Him, But some assert that this took place in the
home of someone else. 11
However, Mary was not serving at table, for she was
His disciple. In this case once again she was more deeply
spiritual than Martha. For she was not lending her services
as if called on to do so, nor did she minister to all the guests in
common, but she paid honor to Him alone, and she
approached Him, not as man, but as God. Indeed, that
is why she poured out the ointment and wiped it dry with
her hair, because she did not have the kind of opinion of Him
which most people had.
Yet Judas rebuked her, with a pretense of piety in what
he said. Therefore, what did Christ say? 'She has done a
good turn for my burial. 512 But why in the world did He
not rebuke the disciple on account of the woman, or
declare what the Evangelist asserted, namely, that he had
found fault with the woman because of his own thievery?
By His great patience Christ wished to put him to shame.
In fact, because He knew that Judas was a traitor He had
previously rebuked him often, as when He said: There
are some of you who do not believe' and One of you is a
devil/ 13 Therefore, He made it evident that He knew he
was a traitor, yet He did not charge him with this openly,
but made allowance for him out of a desire to win him back.
How is it, then, that another Evangelist said that all the
disciples were expressing indignation at the waste? 14 Yes,
all of them, and he as well; but the others did so with a
different intention.
Now, someone may ask: 'Why in the world did He entrust
11 At the house of Simon the Leper; cf. Matt. 26.6; Mark 14.5.
12 This wording of Christ's reply is not as recorded by John, but as in
Matt. 26.11; Mark 14.7.
13 John 6.65,71.
14 Matt. 26.8.
HOMILIES 211
the purse for the poor to one who was a thief, and why
did He give the office of dispensing it to one who was greedy
for money? 3
In answer I should reply as follows: God knows the
ineffable explanation; but if we must say something by way
of conjecture, it is that He did this in order to deprive Judas
of all excuse for the betrayal. For he could not say that he
did it for love of money (and I say this for he had enough
from the purse to satisfy his desire). Actually, on the
contrary, he did it because of his great wickedness which
Christ wished to check and so displayed much condescension
toward him. Therefore He did not accuse him of being
a thief even though He knew he was one in order to put
an obstacle in the way of his evil purpose and remove all
excuse.
'Let her be* Christ said, 'she has done this for my burial.'
Once again He was admonishing the traitor by speaking of
His burial. However, the warning did not give him pause,
nor did the words soften him, even though they were enough
to plunge him into grief. It was as if He said: C I am
annoying to you and tiresome, but wait a little while and I
shall go away.' I say this for He conveyed this idea by
saying: c But you do not always have me.'
However, nothing of this caused the bestial and crazed
man to yield, even though He said and did much more
than this, and both washed his feet on the night of the
betrayal and shared with him His table and hospitality. This
is a thing that usually places a restraint on the souls even of
robbers (and besides He uttered other words as well, capable
of softening even a stone). Further, these events took place,
not a long time before, but on the very day, that the passage
of time might not cause him to forget. However, he stood
firm in his purpose, notwithstanding everything.
A terrible vice is covetousness, a terrible vice. It disables
212 SAINT JOHN CHRYSOSTOM
both eyes and ears, and makes men fiercer than wild beasts,
not permitting them to consider conscience, or friendship,
or association, or the salvation of their own soul. On the
contrary, often it has weaned them away irrevocably from
all these considerations, and like some harsh tyranny it
makes its captives slaves. Moreover, the terrible feature of
this very bitter slavery is that it even persuades them to feel
grateful for it, and the more they become enslaved to it,
so much the more will the pleasure they take in it be
increased. As a result, the disease becomes especially hard to
cure; as a result, the beast becomes hard to tame.
This vice made Giezi a leper instead of a disciple and
prophet; 15 it destroyed Ananias and his followers; 16 it made
Judas a traitor; it corrupted the rulers of the Jews, who
accepted gifts and became partners of thieves. It has brought
on innumerable wars, and filled the roads with bloodshed,
and the cities with mourning and weeping. It has made
banquets impure, and tables accursed, and has filled foods
with unlawfulness.
Therefore Paul called it idolatry. 17 Yet, not even by so
doing did he instill fear of it. Why did he say it is idolatry?
Many possess riches and do not dare to make use of them,
but they regard them as sacred, passing them on intact to
their children and their children's children, not daring to
touch them, as if they were something consecrated to God.
And if ever they are forced to use them, they feel as if they
were doing something sacrilegious. But, besides this, just as
the pagan diligently cares for his idol, so you entrust your gold
to barriers and bolts, putting your treasury in place of a
temple, and storing up the gold in vessels of silver.
Yet you do not worship it as he does his idol? Yes, but you
15 Cf. 4 Kings 5.20-27.
16 Cf. Acts 5.1-11.
17 Cf. Col. 3.5.
HOMILIES 213
show all the care that he does in its regard. Again, he would
gladly give up his eyes and his life rather than his idol. And
those who love gold would do this, too.
'But I do not adore the gold/ you will protest.
Neither does he adore the idol, but the evil spirit dwelling
within it. Thus, you, too, even if you do not adore the gold,
still adore the evil spirit that pounces upon your soul from the
sight and the desire for the gold. Indeed, the vice of covet-
ousness is worse than an evil spirit, and many people are more
obedient to it than those others are to their idols. The latter,
indeed, do not obey in many matters, but the slaves of avarice
give way in everything and obey in whatever it says to do.
What does it say? 'Be hostile, inimical to all men; forget
nature, spurn God, sacrifice yourself to me. 3 And they are
completely obedient. Moreover, the pagans sacrifice oxen and
sheep to the idols, so covetousness says: 'Sacrifice your soul
to me,' and its slave obeys. Do you perceive what sort of altars
it has? What kind of sacrifice it accepts? The covetous will
not come to the possession of the kingdom of God; 18 still, not
even on that account are they afraid. Yet, this tendency is
weaker than all the rest, for it is not innate or natural. Surely,
if it were, it would have been in man from the beginning.
Actually, there was no gold at first, nor was anyone infatuated
with gold.
However, if you wish, I shall explain whence this vice has
entered the world. By striving in rivalry, each man with the
one before him, they spread the disease, and a man's prede-
cessor incited him to rivalry, even though he at first had no
desire. For, when men saw beautiful homes, and extensive
fields, and large numbers of slaves, and silver vessels, and a
great accumulation of garments, they made every effort to get
better ones, so that the first egged on the second, and these,
those who came after. However, if they wished to act vir-
18 Cf. 1 Cor. 6.10.
214 SAINT JOHN CHRYSOSTOM
tuously, they would not have given the rest this kind of
example, yet neither have the latter any excuse for their
covetousness. For there are others also who despise riches.
'Who does despise them? 5 you will ask.
Indeed, the great evil is that because vice is widespread
this seems impossible to achieve, and it is not believed that
anyone at all acts virtuously. Shall I mention, then, many in
the cities and many in the mountains who do spurn riches?
Yet what good would it do? For you will not be better because
of them.
Besides, the subject of my discourse to you just now is not of
these, so that you would give up all your possessions though
I wish you would but, since the burden would be too great,
I do not insist on this. But I do urge you not to covet the
possessions of others and to share your own possessions. We
shall find many of this type who are content with their own
possessions, caring for their own families and providing a
living for them by honest toil.
Why do we not emulate and imitate these? Let us think
about our ancestors. Is not their property still standing,
preserving only their names: the bath of this one, the
surburban house and dwelling of that one? On seeing them
do we not at once groan, thinking of how much toil he
expended, how many frauds he perpetrated. Yet he is no-
where in sight, but others enjoy the fruits of his toil, people
whom he never intended to enjoy them perhaps even his
enemies while he suffers the extreme penalty.
This fate also awaits us. For inevitably we shall die, we
shall meet with the same end. What angry rivalry, what
expense, what enmity did they not undergo? Yet what fruit do
they enjoy? Everlasting punishment, and never to obtain any
consolation, and to be castigated by all men, not only while
living, but even after death. What else? When we see the
images of many men placed prominently in their homes, do
HOMILIES 215
we not mourn them more? Truly, the Prophet has well said :
'Surely every living man is disquieted in vain. 19 For, in
reality, concern about such matters is disquiet disquiet and
unnecessary commotion.
However, this is not the case in the everlasting mansions, in
the dwellings of the next life. In this life, indeed, one man
toils and another enjoys the fruit, while in the next each one
will be master of his own toils and will receive the reward for
them, many times over.
Let us, then, strive for that type of possessions. Let us
prepare dwellings for ourselves there, that we may find rest
in Christ Jesus our Lord. Glory be to Him and to the Father,
together with the Holy Spirit forever. Amen.
Homily 66 (John 12.9-24}
Now the great crowd of the Jews learned that he was
there; and they came, not only because of Jesus, but that they
might see Lazarus whom he had raised from the dead.' 1
Just as wealth is apt to cause the downfall of those who are
not on their guard, so it is also with political power; for the
former leads to covetousness, the latter to pride. Notice, for
instance, that the ordinary people among the Jews, who were
subject to authority, were possessed of sound health spirit-
ually, while their rulers were corrupt.
Indeed, in testimony that the multitude believed in Him,
the Evangelists repeatedly declared: 'Many of the people
believed in him.' 2 Many of the rulers, however, did not
believe. Moreover, they themselves not the crowd said:
19 Cf. Ps. 38.7.
1 John 12.9.
2 See, for example, John 7.31.
216 SAINT JOHN CHRYSOSTOM
'Has any one of the rulers believed in him?' And what did
they add? "This crowd, which does not know the Law, is
accursed.' 3 They meant that those who believed in Him were
yet more accursed, while they themselves, His murderers,
were impeccable. Now, in the present incident, many who
witnessed the miracle believed, but the rulers were not only
not satisfied with crimes performed for reasons personal to
them, but also sought to put Lazarus to death. Granted that
you seek to kill Christ because He broke the Sabbath, because
He made Himself equal to God, and on account of the
Romans, as you say, what charges can you lodge against
Lazarus, that you seek to kill him? Surely the charge is not
that he received a favor?
Do you perceive how murderous their purpose was? Even
though Christ had worked many miracles, no one of them
enraged them in this way : neither the paralytic, nor the blind.
This one, indeed, was more remarkable by its nature and took
place after many others, and it was a strange thing to see
a man that had been dead four days walking about and
talking. A fine way to keep the feast, by mixing murders
with their celebration!
Furthermore, on one occasion they appeared to be accusing
Him of breaking the Sabbath, and by this means they seemed
to win over the people. 4 Here, on the contrary, since they
could find nothing blameworthy in Him, they turned the
attack against the one who had been healed. Here, indeed,
they could not even say that He was in opposition to the
Father, for His prayer refuted them. Therefore, since He
had taken away the grounds for the charge they had so often
trumped up, and as the miracle was a very evident one,
they rushed headlong into murder.
Hence, they would have done this also in the case of the
5 John 7.48.
4 The cure of the man born blind; see John 9.1-41.
HOMILIES 217
blind man, if they had not been able to accuse Him of break-
ing the Sabbath. Besides, the blind man was an obscure per-
son, so they cast him out of the Temple. Lazarus, on the
other hand, was a well-known personage, as is evident from
the fact that many came to console his sisters. Further, the
miracle took place before many eyewitnesses and was ac-
companied by much that was strange. Therefore, they all
went hastily to see. Accordingly, it vexed the rulers that,
though the festival was at hand, they were all paying no
heed to it and going to Bethany.
Thus, they were trying to kill Him, yet did not consider
that they were doing anything daring so murderous were
they. For this reason the Law at its beginning opens with
this: You shall not kill,' 5 and the Prophet makes this charge:
'Their hands are full of blood.' 6
How is it, then, that though He had not been walking
about openly in Judea, but had withdrawn into the desert,
He now once again entered Judea very openly? After quench-
ing the fire of their anger by His withdrawal, He went back
to them when they had calmed down. Besides, the large crowd
that went before and came after Him was enough to preci-
pitate His enemies into an agony of fear. For no miracle so
effectually attracted people to Him as that of Lazarus.
Now, another Evangelist asserted that He entered Jeru-
salem with such a great display of honor that e they kept
spreading their cloaks under his feet 3 and 'All the city was
thrown into commotion.' 7 Further, this was done to prefigure
one prophecy and to fulfill another, and the same act was
the commencement of one and the end of the other. For, the
words: 'Rejoice, for thy king comes to thee meek,' 8 applied
5 Exod. 20.13; cf. Luke 18.20, where this commandment heads the list
repeated by Christ to the rich young man.
6 Isa. 1.15.
7 Matt. 21.8,10.
8 Cf. Matt. 21.5.
218 SAINT JOHN CHRYSOSTOM
to Him as He fulfilled this prophecy; while in the fact that
He was seated upon an ass He was prefiguring the circum-
stance that in the future He would hold the unclean race of
the Gentiles under His sway.
'But how is it that the other Evangelists said that He sent
His disciples and said to them: "Loose the ass and her colt/ 39
while John did not say anything like that, but only: "He
found a young ass and sat upon it"? 3
Because it is likely that both things happened, and that
after the ass had been set loose, while the disciples were lead-
Ing it to Him, He found it and sat upon it. Further, they
took the branches of palm and olive, and spread their cloaks
on the road to show that they now had a more exalted opin-
ion of Him than that He was merely a prophet. So they said :
"Hosanna ! Blessed is he who comes in the name of the Lord/
Do you perceive that it would particularly enrage the rulers
that all were convinced that He was not opposed to God?
And that the point on which, most of all, the people had
divided opinions was that He said that He came from the
Father?
But what is the meaning of: 'Rejoice greatly, daughter of
Sion 3 ? Because all their kings were, for the most part, unjust
and covetous and had betrayed them to their enemies, and
had perverted the people and made them subject to their
enemies, the Prophet said: 'Take courage; this Man is not
of that kind, but meek and humble, 3 and He proved this by
the ass. For He did not enter with an army in His train, but
only with an ass.
'This his disciples did not [at first] understand: that this
thing was written about him/ the Evangelist asserted. Do you
perceive that there were very many things that the disciples
did not know about, because He Himself did not reveal them
to them? I say this because when He said: 'Destroy this
9 Cf. Mark 11.3; Luke 19.30, 31; Matt. 21.2.
HOMILIES 219
temple and in three days I will raise it up,' the disciples did
not then understand this. 10 Further, another Evangelist as-
serted that His meaning was concealed from them and they
did not understand that He must rise from the dead. 11 How-
ever, it was rightly concealed from them. Therefore,
another Evangelist said that each time they heard about the
subject they were sad and discouraged, and this happened
because they did not comprehend the meaning of the
Resurrection. But it was rightly concealed from them because
it was too great a thing for them to grasp. Yet, why was the
explanation of the ass not given to them? Because it also was
a great thing.
Further, notice the virtue of the Evangelist ; see how he was
not ashamed to expose the fact that they were ignorant in the
beginning. Accordingly, they knew that the prophecy was
recorded, but did not understand that it was written with
reference to Him. And this is so for it would have given them
offense if they thought He was to endure such sufferings, even
though He Was a king, and if they heard that He was to be
betrayed as He actually was. Besides, they would not have
grasped at once the idea of the kingdom to which He
referred. For, certainly, another Evangelist asserted that they
thought He meant the kingdom of this world. 12
'But the crowd bore witness that he had raised Lazarus
from the dead.' So many would not have been at once won
over, the Evangelist meant, if they had not believed in the
miracle. 'The Pharisees therefore said to them, 13 "Do you see
that you avail nothing? Behold, the world has gone after
Mm/" ' It seerns to me that these are the words of men who
reasoned soundly, on the one hand, but did not have the
10 John 2,19.
11 Cf. Mark 9.9.
12 Cf. Matt. 20.22.
13 Ttpoq ccOirouc;. The Greek New Testament has np6<; ocoTo6c; and the
Confraternity translation is 'among themselves.'
220 SAINT JOHN CHRYSOSTOM
courage to speak openly, and then were attempting to hold
them back on the ground that in the light of what had
happened, they were attempting to do the impossible.
Moreover, here again they called the people 'the world/
Thus, Scripture habitually uses the expression c the world/
with reference to creation and also to those living in wicked-
ness. It used this term of the former when it said: 'Who
bringeth out his world by number 3 ; 14 and the latter when it
said: c The world cannot hate you, but it hates me.' 15 More-
over, it is necessary to understand these things clearly lest we
provide the heretics with some basis of argument from the
meaning of the names.
'Now, there were certain Gentiles among those who had
gone up to worship on the feast. 5 Since they were at length
on the point of becoming proselytes, they went to the feast.
Therefore, because His fame had been spread abroad, they
said: c We wish to see Jesus. 3 Philip stepped aside in favor of
Andrew, since the latter was of higher rank than he, and
communicated the message to him. However, not even
Andrew acted with complete authority in the matter, for he
had heard : 'Do not go in the direction of the Gentiles. 316 For
this reason, when he had conferred with the disciple, he
brought him to the Master, for they spoke to Him together.
And what did He reply? 'The hour has come for the Son
of Man to be glorified. Unless the grain of wheat fall into the
ground and die, it remains alone/ What is the meaning of
'The hour has come 3 ?
He had said: 'Do not go in the direction of the Gentiles,
to remove from the Jews every pretext for ignorance, and He
had held His disciples back. Therefore, since the Jews had
persisted in their unbelief, while the Gentiles wished to come
14 Cf. Isa. 40.26.
15 John 7.7.
16 Matt. 10.5.
HOMILIES 221
to Him, *It is at length time/ He said, e to go to my Passion,
since all things have been fulfilled. For, if we should adhere
to the Jews, despite their unbelief, and not admit the Gentiles,
even though they wish to come to us, that would be unworthy
of our Providence. 3 Accordingly, since He was finally going to
send His disciples to go to the Gentiles after the crucifixion,
and since He saw that the latter were already coming eagerly
to meet Him, He declared : 'It is time to go to the crucifixion. 3
Moreover, before this He did not permit them to go to the
Gentiles, in order that this might serve as testimony to the
Jews. For, before they repelled Him by their deeds, before
they crucified Him, He did not say: 'Go, therefore, and make
disciples of all nations 3 ; 17 but: 'Do jiot go in the direction of
the Gentiles'; and: e l was not sent except to the lost sheep of
the house of Israel' ; and 6 It is not fair to take the children's
bread and cast it to the dogs, 318
But when they hated Him and hated Him so much as to
Mil Him, it was useless to adhere to those who were repelling
Him. And I say this for they denied Him by saying: 'We have
no king but Caesar.' 19 Then at length He cast them off, since
they had cast Him off. That is why He declared: 'How often
would I have gathered thy children, but thou wouldst not. 320
What is the meaning of 'Unless the grain of wheat fall into
the ground and die'? He was speaking of the crucifixion. Lest
they be disconcerted at the thought that it was at the time
when the Gentiles also came to Him that He was slain, He
said: This very thing will be the cause of their coming to me,
and will spread My preaching. 3 Next, because He was not
convincing them effectively enough by His words, He
illustrated this idea by an object lesson. 'This also happens in
17 Matt. 28.19; 10.5.
18 Matt. 15.24, 26.
19 John 19.15.
20 Mate 23.37.
222 SAINT JOHN CHRYSOSTOM
the case of grain: when it dies it brings forth fruit more
abundantly. But if this is true of seeds, it is much more so of
Me. 3 However, His disciples did not understand His words.
The Evangelist repeatedly set forth this fact in order to make
excuse for their subsequent flight. Incidentally, Paul, also,
used this illustration in discoursing of the Resurrection. 21
Therefore, what excuse will they have who do not believe
in the Resurrection, since the phenomenon may be observed
every day in seeds, and in plants, and in our birth process. For
the seed must first undergo corruption, and then generation
takes place. In short, when God makes something, there is no
need of [human] reasonings. How, indeed, did He make us
out of nothing?
I am addressing these words to Christians who say they
believe in the Scriptures. And I shall add something else,
drawing on human reasoning. Some men live in vice, others
in virtue. Yet many of those who spend their lives in vice have
come to extreme old age enjoying good fortune, while many
virtuous men receive just the opposite. When, therefore, will
each receive what he deserves? In what period of time?
'All the same,' they reply, 'there is no resurrection of the
body. 3
They do not listen to Paul saying: 'This corruptible body
must put on incorruption. 322 He was not speaking of the soul
(for the soul does not suffer corruption) . Moreover, resurrec-
tion is predicated of that which has fallen, and the body it is
that has fallen. But why is it you do not wish resurrection of
the body to take place? Is it impossible for God to achieve it?
However, it would be utter stupidity to assert that. But it is
not fitting? Why is it not fitting for the corruptible body that
has shared hardship and death with the soul, also to share its
crowns?
21 Cf. 1 Cor. 15.35-44.
22 1 Cor, 1553.
HOMILIES 233
by my death. And I, if I be lifted up, will draw all to myself,*
that is, c even the Gentiles. 3
Moreover, lest anyone might say: c How will he be cast out
if he also overcomes you? 3 He declared: 'He will not over-
come Me, for how could he overcome Me if I am drawing
the rest to Myself? 5 Further, He did not mention the Resur-
rection, but something greater than the Resurrection, namely:
'I will draw all to myself. 3 If He had merely spoken of the
Resurrection, it would by no means be clear that they would
also believe in Him, but by declaring: 'They will believe, 3
He was asserting both things at once, and confirming the fact
that He would also rise again. For, if He had remained dead.,
and so was just a man, no one would have believed.
'I will draw all to myself.'
'How is it, then, that He could say that the Father draws
them?'
Because when the Son draws them, the Father is drawing
them. And He meant: 'I will draw them as if they were
being restrained by a tyrant, and unable to come to me
merely by their own efforts, and without power to escape from
his hands while he opposes them.' But elsewhere He called
this 'plunder.' 5 No one can plunder the goods of the strong
man, unless he first binds the strong man, and then he will
plunder his goods. 37 Now, He said this to suggest his strength.
Accordingly, what He there called 'plunder' He here called
'drawing. 3
Therefore, since we know these things, let us rouse our-
selves, let us glorify God, not by our faith alone, but also by
our life; otherwise, it would not be glory, but blasphemy.
God is not so much blasphemed by an impure Gentile as
by a corrupt Christian. Wherefore, I beg you to do everything
so that God may be glorified. Indeed, He said: 'Woe to that
servant by whom the name of God is blasphemed" (and when
7 Cf. Matt. 12.29.
224 SAINT JOHN CHRYSOSTOM
is not the teaching of the Apostles; it is Marcion and
Valentine 28 who have made this innovation. Well, then,
beloved, let us avoid it. For purity of life is no benefit if one's
doctrines are corrupt, just as, therefore, contrariwise, sound
doctrines are no advantage if one's life is immoral. Greeks
spawned these teachings; our opponents nurtured them,
taking them from non-Christian philosophers and maintaining
that matter is uncreated, and many similar errors. Therefore,
just as they claimed that there could not be a Creator, unless
elemental matter were uncreated, so they also denied the
Resurrection.
However, let us not heed them, since we know the omni-
potent power of God. Let us not heed them. I say this to you,
for we, indeed, shall not beg off from the combat against
them. But he who is unarmed and defenseless will easily be
captured, even if he falls in with the weak and though he may
be stronger than they. Indeed, if you had paid attention to the
Scriptures and thus sharpened your powers each day, I
would not be advising you to avoid battle against them, but
would counsel you, on the contrary, to plunge into the fray.
I say this for truth will prevail. But since you do not know
how to use the Scriptures, I dread the struggle, lest they may
find you unarmed and vanquish you. Indeed, nothing, noth-
ing is weaker than those who are deprived of the help of the
Spirit.
Further, if they cite pagan philosophy, you ought not to be
in awe, but to laugh them to scorn because they are making
use of stupid teachers. For those philosophers could discover
no sound teaching either about God or about creation, but
Pythagoras did not yet know things which even the widow
among us understood. 29 On the contrary, they declared that
28 For their teachings see art. 'Marcionites* in Catholic Encyclopedia.
29 Cf. Mark 12.41-44.
HOMILIES 225
the soul is a shrub or a fish or a dog. 30 Ought we, then, pay
attention to them, do you think? Yet, how would that be
reasonable? They are great men in their village, they wear
their tresses long, they cast their cloaks about them. Their
philosophy goes thus far. But if you look within, you see ashes
and dust and nothing sound, but 'Their throat is an open
grave,' 31 with everything reeking with foulness and ulcerous
matter, and all their teachings worm-eaten. The first of them
declared that God is water; his successor that He is fire;
another, air; and all of them confined themselves to cor-
poreal things. 32 Therefore, ought you to be in awe of them,
do you think, when they did not even arrive at the idea of an
incorporeal God? And if later they accepted it at all, it was
after their contact with our co-religionists in Egypt.
However, lest we cause you too much disturbance, let us
interrupt our discussion at this point. For, if we begin to set
forth their teachings what they said of God, what of matter,
what of the soul, and what of the body there will be much
laughter in consequence. Besides, they are not in need of
being accused by us, for they themselves have confounded
one another. For instance, the one who in opposition to us
wrote his work concerning matter 33 refuted himself. Where-
fore, lest we keep you here longer to no purpose and unroll
a veritable labyrinth of words, omitting these details we shall
say only that one thing; namely, persevere in listening to the
divine Scriptures and do not enter into argumentation where
it is not necessary. Paul also urged Timothy to this course of
action, even though he was already possessed of a great store
of wisdom and had the power to work miracles. 34
Well, then, let us obey him and, putting aside empty talk,
30 Cf. Empedocles Fr. 1I7D.
31 Ps. 5.10.
32 Thales; Empedocles; Anaximenes.
33 Not to be identified with certainty.
34 Cf. Tim. 2.14.
226 SAINT JOHN CHRYSOSTOM
let us occupy ourselves in good works I mean in brotherly
love and hospitality. And let us make much account of alms-
giving that we may attain to the promised blessings by the
grace and mercy of our Lord Jesus Christ. Glory be to Him
forever and ever. Amen.
Homily 67 (John 12.25-33}
'He who loves his life loses it; and he who hates his life in
this world keeps it unto life everlasting. If anyone serve me, let
him follow me/ 1
Sweet is the present life and full of great pleasure not for
all, however, but only for those who feel an attachment for it.
If a man has his eyes fixed on heaven and keeps looking at the
beauties to be discovered there, he will quickly come to despise
this life and will consider it of no account.
Bodily beauty does indeed inspire admiration, as long as
none more fair puts in an appearance; but, when greater
comeliness appears, the first is less esteemed. Well, then, in
our case likewise, if we habitually keep our gaze fixed on the
beauty of heaven, and closely observe the loveliness of the
kingdom there, we shall quickly free ourselves of the bonds of
the things of this life. For, a feeling of attachment to present
things is a kind of manacle.
Moreover, listen to what Christ said to persuade us of this:
4 He who loves his life loses it; and he who hates his life in this
world keeps it unto life everlasting. If anyone serve me, let
him follow me; and where I am there also shall my servant
be.' These words seem to be enigmatic. Actually, however,
they are not obscure, but are full of deep wisdom.
But how does 'he who loves his life 3 lose it? He does so who
1 John 12.25,26.
HOMILIES 227
carries out its untoward desires; he who gratifies it more than
he ought. That is why Scripture warns us in the words: Do
not go in the desires of thy soul. 32 If you do, you will lose it
(because this conduct is off the road which leads to virtue),
just as, contrariwise, therefore c he who hates it in this world
will save it. 5
'And what does "he who hates it" mean? 3
He who does not yield to it when it counsels something
harmful. Yet He did not merely say : c He who does not yield
to it/ but: He who hates it. 5 For, just as we cannot bear
even to listen to the voice of those we hate, and do not like
to see their face, so it is also with our soul; when it enjoins on
us things contrary to the good pleasure of God we must
vehemently turn away from it. Since He was about to dis-
course to them of death of His own death and He foresaw
that they would be dejected and downcast, He made a very
strong statement : c What do I say? Unless you bear my death
with fortitude? Indeed, unless you yourselves die, there will
be no fruit for you. 5
Moreover, notice how consoling He made His words. It was
very hard and depressing to hear that the man who loves his
life must perish. Yet, why do I speak of the past, inasmuch as
even now we shall find men gladly enduring every kind of
suffering, for the sake of enjoying this present life, even
though they have this belief in the life to come? When they
see buildings, and works of art, and mechanical devices, they
weep and cry out: *What great things man devises, and yet
will he become dust?' So strong is their attachment to the
present life. To destroy these bonds, then, Christ said: c He
who hates his life in this world keeps it unto life everlasting. 5
Now, to prove that He was speaking to hearten them, and
to dispel their fear, listen to what He went on to say: 'If any-
one serve me, let him follow me. 5 He was referring to His
2 Cl Eccli. 18.30.
228 SAINT JOHN CHRYSOSTOM
death and requesting that they follow Him by their deeds.
For it is altogether necessary for the one who serves to follow
the one served. Moreover, notice when He said this to them.
It was not at the time when they were being persecuted, but
when they were in good cheer, when they thought they were in
safety, because of the honor and reverence shown by many
toward Him. It was when they could even stand up and hear
the words: 'Let him take up his cross and follow me,' 3 that
is, c Be always ready for danger, for death, for departure from
this life, 3 He meant.
Next, since He had mentioned the tribulations, He also
set forth the reward. What was this? To follow Him and to be
where He is, and this means that resurrection succeeds to
death. For 'Where I am, 5 He said, 'there also shall my servant
be.' But where is Christ? In heaven. Well, then, even before
our resurrection takes place, let us take our abode there in
spirit and thought.
c lf anyone serve me, my Father will honor him. 3
'Why did He not say 'T'? J
Because they did not yet have the proper opinion of Him,
but esteemed the Father more highly. Indeed, how could
those who did not yet realize that He must rise again con-
ceive a great opinion of Him? That is why He said to the sons
of Zebedee : 'That is not mine to give, but it belongs to those
for whom it has been prepared by my Father/ 4 even though,
to be sure, it was He who would act as judge. But here He
was also confirming the fact that He is true Son of God.
For the Father will honor them as servants of His true Son.
'Now my soul is troubled. And what shall I say? Father,
save me from this hour.'
'But surely these were no longer the words of One en-
couraging them to go to meet death?'
3 Matt. 16.24.
4 Mark 10.40.
HOMILIES 229
On the contrary, they were those of One especially urging
them to do so. Lest they might assert that He was altogether
free from human pain and so found it easy to accept death,
and that He gave us encouragement without Himself being
in any danger of death, He showed that, even though He
dreaded death, He did not refuse to undergo it, because of
Its efficacy for our salvation. And this is a manifestation of
His human nature, not of His divinity. That is why He said :
'Now my soul is troubled 5 (for, if this were not so, what con-
nection was there between this statement and the following
one: 'Father, save me from this hour'?) and He was so deeply
troubled that He even sought release if it were possible to
escape.
This was the weakness of His human nature. 'However, I
have no justification to offer for begging release from death/
He said. 'No, this is why I came to this hour.' It was as if
He was saying : 'Even though we are disturbed, even though
we are troubled, let us not flee from death. For, though I also
am now troubled, I am not speaking so as to avoid it, for I
must bear it when it comes upon Me. I do not mean: "Re-
lease Me from this hour," but what? Father, glorify Thy
name. Even though My perturbation caused Me to speak
as I just did, I mean the opposite: "Glorify Thy name";
that is, "lead Me henceforward to the cross." *
This very effectually shows that He was human and that
His human nature did not wish to suffer death, but was
clinging to the present life, and it proves that He was not
without human feelings. Just as the fact that He suffered
hunger was not held against Him, or that He slept, so the
fact that He dreaded the separation from this present life
ought not to be held against Him, either. Christ's Body was,
to be sure, altogether free from sin, but it was not without
physical needs; otherwise, it would not have been a real
230 SAINT JOHN GHRYSOSTOM
body. By these words, accordingly, He taught still another
lesson. What, then, is it? That if we are ever in a state of
distress and fear, we should not for that reason desist from
our undertakings.
'Father, glorify thy name P He was showing them that He
would die for the sake of truth, and was referring to this as
giving glory to God. Moreover, this effect would be evident
after the crucifixion. The world would be converted and come
to know the name of God and to serve Him, though not the
name of the Father only, but also that of the Son. Never-
theless He remained silent about this as yet.
'There came therefore a voice from heaven, "I have both
glorified it and will glorify it again." 3
'When had He glorified it?'
'In previous events; and I will glorify it again after the
crucifixion.'
'What, then, did Christ reply?'
'Not for me did this voice come, but for you. 5 However,
they thought it was thunder, or that an angel had spoken
to Him.
e Yet how was it that they thought this? Was the voice not
clear and distinct?'
Yes, but it quickly sped past them, since they were some-
what unspiritual and carnal and immortified. Moreover, some
merely detected the sound, while others knew that the voice
was articulate, but they did not yet comprehend what it
meant. What, therefore, did Christ say? 'Not for me did this
voice come, but for you.'
'Why did He say this?'
To refute the statement that they were repeatedly making;
namely, that He was not from God. For how was it possible
that He was not from God if He was glorified by God whose
name was also glorified by Him? It was for this reason, to
be sure, that the voice came. And that is also why He Himself
HOMILIES 231
said: c Not for me did this voice come, but for you. It was
not that I might learn from it something of which I was
ignorant (for I know all things that are the Father's), 5 but
for your sake/ In fact, since they were saying that an angel
had spoken to Him or that there had been thunder, and since
they were not heeding the voice, He said: 'It came for your
sake, that you might be induced by this means to inquire
what was meant.'
But though they were amazed at the incident, when they
heard that it had happened for their benefit, they did not
inquire about it, even in the light of this. With good reason,
indeed, did the voice not seem to be altogether clear, when
the person who heard it did not know why it was speaking.
'For your sake did the voice come.' Do you perceive that
the human touches always were added for their benefit, and
that it was not because the Son was in need of assistance that
they occurred?
'Now is the judgment of the world; now will the prince
of this world be cast out. 3
'What connection has this with the words: "I have both
glorified it and will glorify it"?*
A close connection, and it is very much in harmony with
them. For, since He had said : 'I will glorify it,' He was now
pointing out the method of glorification,
'And what is this method?'
'[Satan] will be cast out,' He declared.
'But what is the meaning of "Now is the judgment of this
world"?'
It was as if He said : 'There will be judgment and retribu-
tion. 5
'How and in what way? 5
'The Devil destroyed the first man when he caught him in
5 Cf. John 17.10.
232 SAINT JOHN CHRYSOSTOM
the toils of sin (for "through sin death entered"); 6 but he
has not found this in Me. Why, then, did he leap upon Me
and give Me over to death? Why did he put it into the mind
of Judas to destroy Me? Now, do not tell me at this point
that God planned this, for that is the result, not of the Devil's
strategy, but of God's wisdom, and for the moment let it be
the mental process of that evil one that we examine. How,
then, is the world judged in Me? 5
It is as if at a session of a court of justice the Devil should
be addressed as follows: 'Granted that you destroyed all men
because you found them guilty of sin; but why did you
destroy Christ? Is it not very evident that you did so un-
justly? Well then, through Him the whole world will be
vindicated.'
Furthermore, in order that this may be still clearer I shall
illustrate the point by an example. Suppose that there is a
certain tyrant, given to violence, who inflicts evils without
number on all who come into his hands. If, on coming to
grips with a king, or the son of a king, he should destroy
the latter unjustly, his death will cause retribution to be made
for the others, also.
Suppose that some creditor is exacting with his debtors,
and beats them, and casts them into prison. Then suppose
that out of the same high-handedness he puts someone who
owes nothing into the same prison. The creditor will pay the
penalty for what he has done to the others, for that innocent
man will destroy him.
Thus has it also happened in the case of the Son. For the
Devil will have punishment demanded of him for what he
has done to us, because of what he dared to do to Christ.
Now, to prove that Christ was indirectly saying this, listen to
what He said: 'Now will the prince of the world be cast out
6 Rom. 5.12.
HOMILIES 223
Certainly, if it were not fitting, it would not have taken
place from the start; He Himself would not have taken on
His Body again. Yet, listen to what He said in testimony that
He did assume it again and did raise it up : Tut your fingers
here/ and 'See that a spirit does not have bones and sinews/ 23
Further, why did He raise Lazarus up, if it were better for
him to rise without his body? Why did He include the
raising of the dead among His miracles and good works? And
why did He generally give food [to those who had been
raised up] ? 24
Well, then, beloved, do not be deceived by the heretics.
I say this for there is a resurrection and a judgment. But those
who do not wish to give a reckoning for their deeds deny this.
Yet there must indeed be a resurrection such as that of Christ
was. For He is the beginning and first-born of the dead.
However, if the resurrection consists only in purification of
soul and in becoming free from sin, 25 how did Christ rise
from the dead, since He did not commit sin? How are we rid
of the curse, if He did in truth commit sin? How could He
say: 'The prince of the world is coming, and in me he has
nothing'? 26 For, these words clearly refer to His sinlessness.
To sum up, then: according to our opponents, either He
did not rise from the dead, or if He arose He must have
committed sin before His resurrection. On the contrary, how-
ever, He did rise from the dead and He did not commit sin.
Therefore, * He did arise in the Body, and these wicked
doctrines are nothing else than products of vainglory.
Moreover, let us avoid this nauseous error, for Scripture
says: 'Evil companionships corrupt good morals.' 27 This error
23 Cf. John 20.27; Luke 24.39.
24 See, for example, the incident concerning the daughter of Jairus, Mark
5.43.
25 As the Gnostics claimed.
26 John 14.30.
27 1 Cor. 15.33.
234r
SAINT JOHN CHRYSOSTOM
there is a c woe 3 pronounced, at once every punishment and
retribution follow) ; but 'Blessed is he by whom His name is
glorified.'
Let us not, then, be in darkness, but let us avoid all sins,
especially those which also bring harm to the general welfare,
far by these in particular is God blasphemed. Indeed, what
pardon shall we have when we who are exhorted to give to
others plunder the goods of others? What hope of salvation
shall we have? If you do not feed the hungry you will be
punished, but, if you also strip him who is already clothed,
what pardon will you obtain? We shall not cease saying these
things repeatedly. For perhaps those who do not listen today
will listen tomorrow; and those who do not pay attention
tomorrow will be persuaded to do so the day after that.
However, if some should even continue to be obdurate, at
least we shall be judged guiltless. For we have fulfilled our
duty. But I hope that we may not have to be ashamed be-
cause of our words to you, and that you may not have to
hide your faces. May we all be able to stand confidently
before the tribunal of Christ, so that we ourselves may be able
to be proud of you and to receive some palliation of our own
misdeeds in your being found worthy of approbation, in our
Lord Jesus Christ. Glory be to Him and to the Father, to-
gether with the Holy Spirit, forever. Amen.
Homily 68 (John 12.34-41}
'The crowd answered him, "We have heard from the Law
that the Christ abides forever. And how canst thou say, 'The
Son of Man must be lifted up7 Who is this Son of Man?" 31
Deceit is a thing that is readily detected and easily caught,
evcnif it is camouflaged exteriorly by colors without number.
1 John 12.34,35.
HOMILIES 235
And just as those who are repairing cracks in walls cannot
make them sound by smearing on paint, so, too, liars are
easily found out.
Accordingly, the Jews had this experience here. For, when
Christ had said to them: c lf I be lifted up from the earth, I
will draw all to myself/ they replied: 'We have heard from
the Law that the Christ abides forever. And how canst thou
say, "The Son of Man must be lifted up"? Who is this Son
of Man? 3
So, then, they knew that the Christ is an immortal Being
and has life without end. Well, then, they also understood
what He meant. I say this for the Resurrection is frequently
mentioned by the Scriptures in the same passage as the Pas-
sion. For example, Isaias mentioned them together when he
said: 'He was led as a sheep to the slaughter/ and all that
follows. 2 David in Psalm 2 and elsewhere frequently linked
both these things. Further, when the Patriarch [Jacob] had
said: 'He crouched and couched as a lion,' he added: 'and as
a lion's whelp, who will disturb him? 33 He meant at the same
time the Passion and the Resurrection. However, though these
Jews in the present instance thought they were silencing Him,
and proving by their reference to the Law that He was not
the Christ, actually they were acknowledging that the Christ
abides forever.
Yet see how ill-disposed they were. For they did not say:
( We have heard that the Christ will not suffer,' or 'will not
be crucified, 5 but 'that he abides forever.' However, not even
this statement was contradictory, for the Passion was not an
obstacle to the Resurrection. From this incident it is possible
to see that they did understand much that was likely to be
in doubt and that they were deliberately persisting in error.
Indeed, since in His previous preaching He had spoken of
2 Isa. 53.7.
3 Of. Gen. 49.9.
236 SAINT JOHN CHRYSOSTOM
His death, on hearing the words 'be lifted up' they suspected
He was referring to this. Next they said: 'Who is this Son
of Man?' and they said it maliciously. They meant: 'Do not
think that we are talking about You, yet You say that we are
contradicting out of hostility toward You. See, we do not
know about whom You are speaking; nevertheless, we are de-
claring our opinion/
What, then, did Christ reply? To silence them and to prove
that His Passion was no obstacle to His abiding forever He
said: c Yet a little while the light is among you,' making it
clear to them that His death was a change of state. And this
is so for the sunlight is not extinguished, but disappears for a
little while, and appears again.
c Walk while you have the light.' What period of time was
He referring to here? Was it the whole of the present life,
or the time before the crucifixion? I for my part think it was
both, for by His ineffable mercy many believed after the
Resurrection, also. And He said this to attract them to the
faith, as He had done previously, when He said : 'Yet a little
while I am with you. 34
'He who walks in the darkness does not know where he
goes.' What things, in truth, the Jews are doing hi our day,
yet do not know what they are doing, but, as it were, are
walking in darkness ! They think, to be sure, they are travel-
ing the straight road, but they are really walking on the op-
posite kind: keeping the Sabbath, preserving the Law, ob-
serving the regulations regarding food. Yet they do not know
where they are walking. For this reason He said: Walk in
the light, that you may become sons of light/ that is, 'My
sons. 3
Even though in the beginning the Evangelist said: 'They
were born not of blood, nor of the will of the flesh, but of
God,' that is, 'of the Father, 3 here He Himself is spoken of as
4 John 7.33.
HOMILIES 237
begetting them, that you may learn that Father and Son
have the same activity.
'These things Jesus spoke and he went away and hid
himself from them. 3 Why did He hide Himself at this time?
It was not, indeed, because they were taking up stones to
cast at Him, nor had they uttered any such blasphemy as
before. Why, then, did He hide Himself? Since He read their
hearts, He knew that their anger was strongly aroused, even
though they said not a word. He knew that they were seeth-
ing and bent on murder, so He did not wait for them to
proceed to the deed, but hid Himself in order to allay their
ill-will.
In fact, see how the Evangelist hinted at this. At once he
added: 'Now though he had worked so many signs, they did
not believe in him. 3 What signs were these? The numerous
ones which the Evangelist omitted to mention. Moreover,
this 5 is evident from what followed. I say this for, when He
had yielded to them and had gone away, and when He had
returned again, He spoke to them gently in the following
words: 'He who believes in me believes not in me but in
him who sent me. 3 Now, see what course He followed. He
began with humble and lowly words and referred them to
His Father. Then He once more spoke in sublime terms. And
when He perceived that they were becoming wildly indignant
He withdrew, and then once more He restrained Himself and
began again with words of humble tenor.
'Where else did He do this?'
Where, indeed, did He not do it? See, to be sure, what
He said at the outset. 'As I hear, I judge,' then in a more
lofty strain: Tor as the Father raises the dead and gives
them life, even so the Son also gives life to whom he will. 56
Again: 'I do not judge you; there is another who judges. 3
5 That is, that Christ hid Himself in order to allay their ill-will.
6 John 5.30,21.
238 SAINT JOHN GHRYSOSTOM
Then, He again withdrew. Also, when He went to Galilee,
He said : 'Do not labor for the food that perishes.' And after
asserting great things of Himself: that He had come down
from heaven, that He would give everlasting life. He once
again withdrew. Then, too, when He was at the Feast of
Tabernacles, He did this same thing. 7 Further, one may con-
tinually observe that His teaching was thus given variety:
by His coming, His going away, by using humble words, by
using sublime ones. And this He did here.
'Now though he had worked so many signs, they did not
believe in him, 3 the Evangelist said, that the word which
Isaias spoke might be fulfilled, "Lord, who has believed our
report, and to whom has the arm of the Lord been re-
vealed? 35 3 And again; 'They could not believe,' he declared,
'because Isaias said: "Thou shalt hear with thy hearing and
understand not." 8 Isaias said these things when he saw his
glory and spoke of him. 3
Notice again that the words 'because' and 'said 3 do not
indicate cause, but refer to the final outcome. For it was not
'because 3 Isaias said this that they did not believe; it was
because they were not going to believe that Isaias said it.
Why, then, did the Evangelist not put it that way, but say
that their unbelief came from the prophecy, not the prophecy
from their unbelief? And why did he go on to declare this
very thing more emphatically in the following words: 'This
is why they could not believe, because Isaias said 3 ? From this
passage he wished to establish the veracity of the Scripture
by several proofs, and to emphasize the fact that whatever it
has prophesied turns out not otherwise than as it has said.
For, lest anyone might ask: 'Why did Christ come? Did He
not know that they were not going to pay attention to Him?*
Scripture introduces the Prophets who also foreknew this.
7 Cf. John 8.50; 6.27; 8.59.
8 Isa. 53.1; cf. 6.9.
HOMILIES 239
He came, in fact, that they might have no excuse for their
sinfulness. For the Prophet foretold what He did, as altogether
certain of fulfilment. Indeed, if it were not going to take place
at all, he would not have foretold it. However, it was going
to be completely fulfilled because the Jews were so incor-
rigible.
Further, if the words 'they could not' occur instead of
'they did not wish, 3 do not be surprised. I say this for else-
where Scripture says: "Let him accept it who can. 59 Thus,
it is apt frequently to say c can 3 for 'will.' And again: 'The
world cannot hate you, but it hates me. 310 Moreover, one
may observe this practiced in ordinary usage, as when a man
says: e l cannot like such and such a one, 3 referring to the
compulsion exercised by his will; and again: 'Such a one
cannot be good. 3
Moreover, what did the Prophet say? fi lf the Ethiopian
changes his skin and the leopard her spots, this people will
be able to do well, when it has learned evil. 311 He did not
mean that it was impossible for them to practice virtue, but
that they did not wish to do so, therefore they could not.
Now, what the Evangelist said means this: that though it
was impossible for the Prophet to lie, it was not therefore
impossible for them to believe. Indeed, it was possible, even
if they did believe, for him still to be truthful. For he would
not have this prophecy if they were going to believe.
'Then, why did he not say it in that way? 5 you will ask.
Because Scripture has certain modes of speaking peculiar
to it and it is necessary to observe its rules.
To continue: 'Isaias said these things when he saw his
glory.' Whose glory? That of the Father. How is it, then,
that it was the Son of whom John spoke, 12 and the Spirit
9 Matt. 19.12.
10 John 7.7.
11 Jer. 13.23.
12 Cl John 1.14; 'We saw his glory."
240 SAINT JOHN CHRYSOSTOM
of whom Paul spoke? Not because they confused the Persons,
but to show that They have a single dignity. I say this for the
attributes of the Father are those of the Son, and those of
the Son are those of the Father. 13
Even though God said many things by the agency of an-
gels, no one asserted: c As the angel said, 3 but what? c God
hath spoken. 5 For, the words uttered by God through angels
would be those of God, yet these words of God would no
longer belong to the angels. So, here John meant that the
words uttered by Isaias are really those of the Spirit.
'And spoke of him.' What did he say? 'I saw the Lord
sitting upon a lofty throne, 3 etc. 14 Therefore by c glory' in this
passage John meant that vision [which Isaias saw]: the
smoke, the hearing of ineffable mysteries, the sight of the
Seraphim, and the lightning flashing from His throne the
glory which those Powers could not look at.
'And spoke of him. 3 What did he say? That he heard a
voice saying: * "Whom shall I send? and who shall go for
us? 33 And I said, "Lo, here am I, send me. 33 And he said,
"With thy hearing thou shalt hear and understand not; and
seeing, thou shalt see and know it not. For he has blinded
their eyes, and hardened their hearts; lest they should see
with their eyes and understand with their hearts. 33 *
See once again another puzzling passage, though it is not
so if we study it correctly. For, just as it is not part of the
normal functioning of the sun's nature when it hurts the eyes
of those whose vision is weak, so it is likewise with those who
do not study the words of God closely. Thus, in the case of
Pharao, God is said to have hardened his heart, and so it is
with those who contend against the words of God. Moreover,
13 According to the Benedictine editor, the majority of the manuscripts
containing this homily have a variant reading: 'and those of the Son.
are those of the Spirit/
14 Isa. 6, passim.
HOMILIES 241
this is an expression peculiar to Scriptural usage, similar to
that found in the words, 'He has given them up to a reprob-
ate sense' and 'He has let fall to the lot of the nations [the
adoring of fake gods], 315 that is, 'He has granted,' 'He has
allowed.' For in no way does this imply that it was God who
was responsible for these things, but it shows that these things
took place as a result of the wickedness of those men.
Indeed, when we are abandoned by God, we are given
over to the Devil; and when we have been given over to the
Devil we are afflicted with innumerable dread consequences.
Well, then, to frighten his hearers the sacred writer said : 'He
has hardened' and 'He has given up.' In testimony that He
Himself not only does not give us up, but does not abandon
us, either, unless we wish it, listen to what He said: 'Have
not your iniquities divided between me and you?' And again :
'They who withdraw from you perish.' 16 Furthermore, Osee
declared: 'Thou hast forgotten the law of thy God, I also
will forget thee.' And He Himself said in the Gospels: 'How
often would I have gathered thy children together, but thou
wouldst not!' Isaias, also, in another place: 'I came, and
there was not a man: I called, and there was none that
would hear.' 17
Now, He said these things to show that it is we who start
off the process of abandonment and become responsible for
our destruction. For God not only does not wish to abandon
or punish us, but, even when He punishes, does so with
reluctance. Indeed, He said: 'I desire not the death of the
sinner, but that he be converted and live.' 18 Christ even wept
over the destruction of Jerusalem, as we do in the case of
our friends.
15 Rom. 1.28; Deut. 4.19.
16 Cf. Isa. 59.2; Ps. 72.27.
17 Osee 4.6; Luke 13.34; Isa. 50.2.
18 Cf. Ezech. 18.32.
242 SAINT JOHN CHRYSOSTOM
Therefore, since we know these things, let us make every
effort not to be separated from God. On the contrary, let us
take pains about the care of our souls and about showing
love for one another. Let us not tear our members to pieces
(for that is the conduct of madmen and insane persons ),
but, in proportion as we see that they have evil dispositions,
let us give them greater care. I say this for it often happens
that we see many people with difficult or incurable diseases
in their bodies, and we apply remedies unceasingly. What, to
be sure, is worse than feet afflicted with gout and what worse
than gouty hands? Shall we, therefore, amputate the limbs?
By no means. On the contrary, we make every effort to afford
them some relief, since we cannot cure the affliction.
Let us do this also in the case of our brethren; even if they
are incurably ill, let us continue applying remedies. And let
us bear one another's burdens. In this way we shall both
observe the precept laid down by Christ and attain to the
blessings promised, by the grace and mercy of our Lord Jesus
Christ. Glory be to Him and to the Father, together with
the Holy Spirit, forever and ever. Amen.
Homily 69 (John 12.42-50}
'And yet, even among the rulers many believed in him;
but because of the Pharisees they did not acknowledge it,
lest they should be put out of the synagogue. For they loved
the glory of men more than the glory of God. 31
We must flee from all the passions that corrupt the soul
all of them without exception but much more from those
that of their nature give rise to many sins: I mean, for
example, avarice. This is in itself a fearful malady, but it
I John 12.42,43.
HOMILIES 243
becomes much more serious in that it is the root and mother
of all evils. Such, also, is vainglory.
Notice, for instance, that these men were estranged from
the faith because of their love of the glory of this world. For
the Evangelist said: 'Even among the rulers many believed
in him; but because of the Jews they did not acknowledge it,
lest they should be put out of the synagogue.' Accordingly,
Christ had spoken to them of this before. 'How can you be-
lieve who receive glory from one another, and do not seek
the glory which is from the only God?' 2 Surely they were
not rulers, but slaves in the lowest degree of slavery.
However, this fear was destroyed later on. For on no occa-
sion do we see the Apostles held captive by this passion. I
say this because in their case rulers and priests professed their
belief. The grace of the Spirit came and made all of them
more unyielding than adamant,
On this occasion, therefore, because this human respect
was an obstacle to their belief, listen to what He said: "He
who believes in me, believes not in me but in him who sent
me. 5 It was as if He said: 'Why are you afraid to believe
in me? Faith in God comes through Me, as also, accordingly,
does unbelief/ Notice how by every means He showed the
complete identity of Their substance. Further, He did not
say: c He who believes Me, 3 lest someone might assert that
He was merely referring to His words and so was saying what
might be said of ordinary men. For he who believed the
Apostles did not believe them, but God. However, that you
may learn that He was speaking of belief in His substance,
He did not say: He who believes My words, 3 but 'He who
believes in me/
'Yet why did He never state the opposite, namely: "He
who believes in the Father believes not in the Father, but in
Me"? 3
2 John 5.44.
244 SAINT JOHN CHRYSOSTOM
Because they would reply: 'Look, we believe in the Father,
yet do not believe in You.' I say this for they were still very
weak. In addressing His disciples, to be sure, He did speak
in this way. 'You believe in God, believe also in me. 33 How-
ever, because He perceived that these men were too weak to
hear such words, He lead them on in a different way. There-
fore, He showed them that it is impossible to believe in the
Father without believing in Him. Further, that you might
not think that He was speaking as if of a man, He added:
'He who sees me sees him who sent me/
'What is this, then, is God a body?'
By no means, for He was here speaking of mental vision,
and by this means was making evident His consubstantiality
with the Father. Further, what is the meaning of 'He who
believes in me'? As one might say: c He who bears water
from the river takes not the water of the river, but really
that of its source/ Yet, this illustration is still too feeble for
the matter.
'I have come a light unto the world.' Since the Father is
called by this name in the Old as well as the New Testament,
He also used this name for Himself. That is why Paul like-
wise called Him 'brightness,' 4 since he learned from Scripture
to do so. Christ was pointing out that His relationship to the
Father is very close, or, rather, that there is no difference,
if He said as He did that belief in Him is not belief only
in Him but includes the Father. Moreover, He called Himself
'light* because He sets men free from error and so destroys
the darkness of their minds.
'If anyone does not hear me, it is not I who judge him;
for I have not come to judge the world, but to save the
world.' Lest they might think that it was because of some
lack of power that He failed to judge those who rejected Him,
3 John 14.1.
4 Heb. 1.3.
HOMILIES 245
He therefore declared: 'I have not come to judge the world/
Next, that they might not become somewhat lax for this
reason, when they learned that he who believes will be saved,
while he who does not believe will be punished, see how He
threatened them with the fearful tribunal. He went on to
say: 'He who rejects me and does not accept my words has
one to condemn him.'
If the Father judges no one, and You have not come to
judge the world, who will judge him?*
c The word that I have spoken will judge him. 5 It was be-
cause they were saying that He was not from God that He
spoke in this way, to point out that they will not then be
able to say these things. On the contrary, 'The words which
I have now spoken will stand in the position of accuser to
convict them and deprive them of all excuse.*
*The word that I have spoken.' What sort of word? 'I have
not come of myself, but he who sent me, the Father, has given
me commandment what I should say and what I should
declare,' and other statements similar to this. Accordingly, He
was speaking in this way for their sake, in order that they
might not have a shred of excuse. If this were not so, how
would He be any better than Isaias? I say this for the latter
said: "The Lord hath given me a learned tongue that I
should know when I ought to speak a word.* Further, what
of Jeremias? When he was sent he then was inspired by God.
And what of Ezechiel? For, when he had eaten the chapter
of the book, he then spoke prophetically. 5
Otherwise, also, those who were to listen to what Christ
said would be found to have been responsible for His acquir-
ing this knowledge. For if, when He was sent, He then 're-
ceived commandment what He should say, 3 you would have
to admit that before He was sent He did not know what
to say.
5 Cf. Isa. 50.4; Jer. 1.7; Ezech. 3.1.
246 SAINT JOHN CHRYSOSTOM
Yet, what is more impious than these words, if someone
should interpret them in this way, without understanding the
reason for their humility? However., Paul declared that he
knew, and the disciples did, also: 'What is the good and
acceptable and perfect will of God. 36 And did the Son not
understand until He 'received commandment'? But how could
this be reasonable? Do you perceive that Christ was bringing
what He said down to an excessively low degree of humility
for this reason : that He might attract them and might silence
those to come afterwards?
Therefore, He spoke in human fashion for this reason : that
He might thus compel them to get away from the common-
place meaning of what was said, since they knew that it
proceeded, not from His nature, but from the weakness of
His listeners.
c And I know that his commandment is everlasting life. The
things, therefore, that I speak, I speak as the Father has
bidden me. 3 Do you perceive the humility of His words? For
He who receives a command is not His own master. Yet, to
be sure, He had said : c As the Father raises the dead and gives
them life, so the Son also gives life to whom he will.' 7 Then,
He has power to raise whom He wills, but has not power
to say what He wishes? No, for what He wished to convey
by His words was as follows: 'It would be contrary to Our
nature for the Father to say one thing and for Me to say
another.'
'And I know that his commandment is everlasting life.'
He addressed these words to those who were maintaining
that He was a seducer of the people and had come to destroy.
However, when He said: 'It is not I who judge, 5 He was
pointing out that He was not the cause of the destruction
of such men. Indeed, by these words He was as much as
6 Rom. 12.2.
7 John 5.21.
HOMILIES 247
testifying since He was on the point of departing from them
and of no longer dwelling with them: C I have spoken to you
as saying nothing of My own, but saying everything as from
the Father. 3 And He therefore concluded His discourse to
them on a humble note, that He might say: c To the very
end it is this kind of word that I have uttered to them.'
What sort of word was this, then? I speak as the Father
has spoken to Me. But, if I were in opposition to God, I
should say just the opposite, because I should say nothing
pleasing to God, so as to secure the glory for Myself. As it
is, however, so completely have I referred everything to Him
that I say nothing of My own. Why, therefore, do you not
believe Me when I say that I have received His command-
ment, and in this way effectually dispose of your malicious
suspicion regarding My being in opposition to God?
'Now, when men have agreed to perform a mission, it is
impossible for them to do or say anything not in conformity
with the wishes of those who have sent them, as long as
they continue to fulfill their mission and do not falsify it.
Thus, it is likewise not possible for Me to do or say anything
contrary to what the Father wills. What I do, to be sure, He
does, because c He is with me and the Father has not left me
alone.' 8
Do you see how He was constantly pointing out His close
affinity with the Father and that there is no difference be-
tween them? I say this for, when He said : C I have not come
of myself, 5 He was speaking, not to become dispossessed of
His own power, but to dispose of the idea that it is different
from and opposed to that of the Father. For, if men are their
own masters, much more so is the only-begotten Son. More-
over, listen to what Paul said in testimony to the truth of
8 John 8.29.
248 SAINT JOHN CHRYSOSTOM
this statement : He emptied himself and delivered himself up
for us. 59
However, as I have said, vainglory is a terrible thing, a
terrible thing ! It caused the Jews not to believe, and others to
have faulty faith and to pervert to impiety those things which
by His mercy He said for their sake. Let us, then, flee from
this beast, above all. For it has many colors and shapes, and
spreads its peculiar poison everywhere: in riches, and in
luxury, and in beauty of body. Because of it we exceed what
is necessary in all phases of our life. Because of it we go to
excessive expense in clothing, and acquire numerous swarms
of slaves. Because of it, the extent of our need is totally dis-
regarded, and extravagance has its way in homes, in clothing
and in food.
Do you wish to enjoy real glory? Practice almsgiving; then
the angels will praise you; then God will give you approval.
As it is, however, O woman, your admiration extends only
to goldsmiths and weavers, so you depart this life uncrowned,
and frequently aware that you have made yourself the target
of cursing. If, on the contrary, you do not adorn your body
with these ornaments, but pour them out to satisfy the hun-
ger of the poor, you will receive great commendation on all
sides, and generous praise. When you give those things to
others, you will then possess them, whereas if you alone keep
them, you will not possess them. Your home is not a secure
storehouse, but the hands of the poor provide a safe one.
Why do you deck out your body, while you neglect your
soul, enslaved as it is by impurity? Why do you not give as
much thought to your soul as to your body? You ought,
rather, to give it more care. Beloved, you ought at least to
give it an equal amount of thought. Tell me, please, if some-
one should ask you which you would prefer: for your body
to be glowing with health and to excel in beauty, but to be
9 Phil. 2.7; Eph. 5.2.
HOMILIES 249
clad in mean clothing, or for your body to be crippled and
full of disease, but adorned with gold and lavishly decked
out would you not choose by far to possess beauty as part
of the very nature of your body rather than merely in the
outward covering of clothes? Then, will you make this choice
with regard to your body, but just the opposite one in the
case of your soul? If it is foul and noisome and black, what
fruit do you think yoy. will enjoy from your golden orna-
ments? But what insanity is this?
Apply this adornment within yourself and place these neck-
laces around your souL For the ornaments placed about the
body do not contribute either to its health or its beauty, since
they do not make what is black, white or what is discredit-
able, beautiful or good-looking. If you place ornaments about
your soul, on the contrary, they quickly make it white instead
of black, beautiful and comely instead of foul and deformed.
Moreover, this is not my statement, but that of the Lord
Himself, who spoke as follows: 'If your sins be as scarlet, I
will make them white as snow/ and 'Give alms and all things
are clean to you/ 10
Further, if you act in this way, you will not only make
yourself beautiful, but also your husband. For, if husbands
see their wives foregoing this worldly adornment, they wiH
not be forced to undertake great expense. If they do not have
expense they will refrain from all covetousness, and they will
be better disposed to give alms. And so you will be able
confidently to urge them to do as they ought. As it is, how-
ever, you have been deprived of such power as this. What
sort of words will you find to say these things? With what
kind of expression will you look at your husbands as you
urge them to give alms, when you are spending the greatest
part of their wealth on apparel for your body? When you
forego adornment with golden ornaments, then you will be
10 Isa, 1.18; Luke 11.41.
250 SAINT JOHN CHRYSOSTOM
able to speak confidently to your husband on the subject of
almsgiving.
Even if you do not succeed at all, you have completely
fulfilled your duty, or, rather, it is impossible for him also
not to gain profit, since you are speaking to him by means
of your very deeds. Tor how dost thou know, O wife,
whether thou wilt save thy husband?' 11 Therefore, just as
you will now give a reckoning both regarding yourself and
regarding him, so, if you lay aside all this show, you will
have a double crown. You will be crowned and glorious,
together with your husband, for those endless ages, and will
enjoy everlasting blessings.
May we all attain these by the grace and mercy of our
Lord Jesus Christ. Glory be to Him forever and ever. Amen.
Homily 70 (John 13.1-12}
'Before the Feast of the Passover, Jesus, knowing that his
hour had come, to pass out of this world to the Father, having
loved his own who were in the world, loved them to the end.' 1
'Be imitators of me,' said Paul, c as I am of Christ. 3 That
is why He took flesh from our clay, in order that by this
means He might teach us virtue. Indeed: e ln the likeness
of sinful flesh as a sin-offering, he has condemned sin in the
flesh,' Paul declared. Moreover, Christ Himself said: "Learn
from me, for I am meek and humble of heart.' 2
Now, He taught this, not in word only, but also by His
deeds. I say this for they had been calling Him a Samaritan
and a devil and a seducer, and were taking up stones to cast
II 1 Cor. 7.16.
1 John 13.1.
2 1 Cor. 11.1; Rom. 8.3; Matt. 11.29.
HOMILIES 25 1
at Him. Now, the Pharisees sent servants to arrest Him, and
again they despatched others to plot against Him, while they
themselves continued frequently insulting Him, even though
they had no grounds for accusation, but were, in fact,
continually receiving benefits from Him, Nevertheless, even
after such great rebuffs, He did not refrain from doing good
to them both in word and deed.
Even when a certain servant struck Him, Christ said:
*If I have spoken ill, bear witness to the evil; but if well,
why dost thou strike me?' 3 However, these were His rela-
tions with His enemies and those who were plotting against
Him. Let us see, on the other hand, how He acted in the
present instance toward His disciples, or, rather, how He
treated His betrayer.
He had reason to despise him most of all, because, in
spite of being a disciple, and a companion of His table and
hospitality, and an eye-witness of His miracles, and so highly
honored, he committed the most serious offense of all.
He did not, to be sure, cast stones at Christ, or openly insult
Him, but he betrayed Him and gave Him up. Yet see how
kindly Christ received Mm and washed Ms feet. He did so,
for He wished by this action to restrain the betrayer from
that evil deed.
Even though it was possible for Him, if He had desired,
to wither him, as He did the fig-tree; or to pierce him
through, as He splintered the rocks; or to tear Mm, as He
did the curtain of the Temple; yet He did not wish to force
him, but to draw him away from the betrayal by his own
free choice. And that is why He washed Ms feet. Yet that
wretched and unhappy man was not even shamed by this.
'Before the Feast of the Passover/ the Evangelist said,
'Jesus, knowing that Ms hour had come. 5 He did not then
only know it, but he meant that He acted as He did, having
3 John 18.23.
252 SAINT JOHN CHRYSOSTOM
'known' long before. 'To pass out of this world 5 : the Evan-
gelist was euphemistically referring to His death as e a
passing.'
'Having loved his own, he loved them to the end. 3 Do you
perceive that, when He was on the point of leaving them. He
gave them stronger evidence of His love? For the words
'Having loved them,, He loved them to the end/ mean this,
that He omitted nothing that one who loves deeply usually
does.
'But w r hy in the world did He not act in this way from the
start? 5
He performed His greater deeds in the latter part of His
life to increase their attachment to Him, and to store up for
them ahead of time great courage for the frightful things that
were to come upon them. The Evangelist called them 'His
own 3 in the sense of 'His intimate friends/ though he had also
called others 'His own' in the sense of 'His own creatures/
as when he said : 'His own received him not. 34
Further, what is the meaning of 'who were in the world 3 ?
He said this because the dead were also His own Abraham
and Isaac and Jacob and their followers and others like them
but they were not in the world still. Do you perceive
that He is the God both of the Old and of the New
Testaments? But what is the meaning of 'He kept on loving
them without ceasing 5 ? John made this statement as a proof
of the greatness of Christ's love, though he had stated another
proof of it elsewhere, namely, that He laid down His life for
His friends. 5 This, however, had not yet taken place.
For what reason did He choose this moment to wash their
feet? He did it because it was much more admirable to do so
at a time when He appeared more estimable in the eyes of
all; as He was on the point of departing from them, He thus
4 John 1.11.
5 Gl John 15.14.
HOMILIES 253
left behind no small consolation. For, since they were going to
suffer very deep grief, to counterbalance it He was using this
means of giving them consolation.
'And during the supper, the devil having already put it into
the heart of Judas to betray him.' The Evangelist said this
In amazement, and to make it clear that Christ washed the
feet of this man who had already determined to betray Him.
Furthermore, he was pointing out the exceeding wickedness
of the man, because not even the sharing in Christ's hospitality
prevented him hough this is a thing that can most of all act
as a check on wickedness nor the fact that Christ remained
his Master and continued to bear with him to the last day.
'But Jesus, knowing that the Father had given all things
into his hands, and that he had come forth from God and was
going to God.' Here the Evangelist was once more speaking in
wonderment that He who is so great and so pre-eminent,
He who had come from God and was going to Him, He who
is the Ruler of all things, performed this action, and thus did
not disdain to stoop to such an office.
I think that John was here speaking of the salvation of the
faithful, when he mentioned 'giving over' [all things into his
hands]. I say this for, when Christ said 'All things have
been delivered to me by my Father,' He meant this 'giving
over.' Elsewhere He also said, similarly: 'They were thine,
and thou hast given them to me*; and again: 'No one can
come to me, unless the Father draw him'; and: 'unless it is
given to him from heaven.' 6 Therefore, either the Evangelist
meant to say this, or else that Christ would be in no way
depreciated by this action, since He had come from God and
was going to God and possessed all things.
However, when you hear of 'giving over' do not understand
it in a human sense, for he was making clear the honor Christ
shows toward His Father, and His complete oneness with
6 Matt. 11.27; John 17.6; 6,44; 3.28.
254 SAINT JOHN CHRYSOSTOM
Him. For, as the Father gives over to Him, so He Himself
also gives over to the Father. Paul also made this clear by
saying: 'When he gives over the kingdom to God the Father. 37
However, John was here speaking in a more human fashion
to show Christ's great solicitude for them and to reveal His
ineffable love for them, because, in short, He was concerned
about them as 'His own.' He was teaching them that humility
is the mother of blessings, since He declared that it is the
beginning and end of virtue. Moreover, the words, c He
had come forth from God and was going to God,' do not
occur merely by chance, but in order that we may learn
that He was performing actions worthy of One coming from
that Source and returning there, since He was trampling all
vanity underfoot.
c And rose from the supper and laid aside his garments.'
Notice how He showed humility not only by the fact of wash-
ing their feet, but in other respects, besides. For it was not
before reclining to eat that He arose, but after they had
all settled down to the meal. Then, too, not merely did He
perform these ablutions, but He did so after He had laid
aside His garments. And He did not stop with this, but girded
Himself with a towel. Moreover, He was not satisfied with
this, but He Himself filled the basin. He did not bid someone
else to fill it, but did all these things Himself, to show
that, when we do good, we must not do such things in a spirit
of routine, but with enthusiastic zeal.
Now, it seems to me that He washed the feet of the traitor
first, because the Evangelist said: 'He began to wash the
feet of the disciples/ and added: c He came to Simon Peter.
And Peter said to him, "Dost thou wash my feet? With those
hands with which thou didst open the eyes of the blind," he
meant; "the hands with which thou didst cleanse lepers; the
hands with which thou didst raise the dead?" ' His words
7 I Cor. 15.24.
HOMILIES 255
indeed are very emphatic. Therefore, he need not have said
any more than the word 'Thou/ for of itself it was sufficient
to convey all this meaning.
Further, someone will probably ask: 'How was it that no
one of the others stopped Christ., but only Peter, though
it was an action indicative of no small love and respect? What,
then, is the reason for this?'
It seems to me that He first washed the traitor's feet, and
came next to Peter, and that the rest were instructed by
Ms example. It is clear, then, from the fact that John said:
'When he came to Peter, 3 that He washed someone else
before the latter. However, the Evangelist was not very
explicit, for the word c began' merely hints at this. Besides,
even if Peter was first in rank, it is likely that the traitor
was forward and took his place at table ahead of the leader.
I say this for his forwardness was also shown later in the
supper, when he dipped his bread with the Master, and when,
after being reproved, he did not feel compunction. At that
time Peter, on the contrary, because he had been rebuked
once at the beginning of the supper, even though he was
again speaking out of love, was so humbled that in fear and
trembling he needed another to ask the question; 8 while
Judas, after being repeatedly admonished, persisted in his
brazenness. When Christ came to Peter, then, Teter said
to him, "Lord, dost thou wash my feet?" '
'Jesus answered him, "What I do thou knowest not now;
but thou shalt know hereafter. 53 * That is: "Thou shalt know
how great is the profit from this, how useful it is for instruct-
ing, and how it can lead us to complete self-abasement.'
What did Peter reply? He still opposed Him and said:
Thou shalt never wash my feet P What are you doing, Peter?
Do you not remember what you said before? Did you not
say: Tar be it from thee 3 ? And did you not hear: Get behind
8 That is, "Is it I, Lord?'
256 SAINT JOHN GHRYSOSTOM
me, Satan 3 ? 9 And have you not yet become wise but are
still impulsive?
c Yes/ he replies, 'but what He was doing took me
completely by surprise.'
Therefore, because Peter was acting out of his great
love, Christ also once again overcame him by that same
means. Accordingly, just as on that occasion He had rebuked
him sharply and said: c Thou art a scandal to me, 3 He acted
similarly here and said: c lf I do not wash thee, thou shalt
have no part in me. 3 What, then, did His fervent and zealous
disciple reply?
"Lord, not my feet only, but also my hands and my head/
He was vehement in his refusal, and even more so in giving
consent : and in both cases he acted out of love. Why, indeed,
did Jesus not explain for what reason He was doing this, but
answer with a threat? Because Peter would not have obeyed.
For, if He had said: 'Allow me to do this because by this
means I am persuading you to practice humility/ Peter would
have promised to do so ten thousand times, so that His Lord
might refrain from doing this.
Actually, what did He say? A thing that Peter would dread
and tremble at most of all: namely, that he would be estranged
from Him. For it was Peter who frequently asked: 'Where art
thou going? 3 Moreover, that is why he also declared: I
will even lay down my life for thee/ 10
Now, if on hearing: 'What I do thou knowest not now,
but thou shalt know hereafter, 3 he did not even then acquiesce,
much more would he not have done so if he had learned
this. 11 Therefore Christ said: 'Thou shalt know hereafter,'
because He realized that, even if Peter learned this now, he
would still resist. Further, Peter did not say: 'Instruct me,
9 Matt. 16.22,23.
10 John 13.36,37.
11 That is, the true significance of the washing of the feet, namely, an
act of humility on the part of Christ.
HOMILIES 257
so that I may grasp what You are doing. 3 On the contrary, he
said something much more vehement, and did not give
himself the chance to learn, but again offered resistance by
saying: 'Thou shalt never wash my feet. 3 But when he was
threatened he at once relaxed his tone.
Now, what is the meaning of : 'Thou shalt know hereafter?'
'Hereafter 5 when? He meant: 'When thou shalt cast out
demons in My name; when thou shalt behold Me being taken
up into heaven; when thou shalt learn from the Spirit that I
am seated at the right hand of the Father then thou shalt
know what is now happening. 5
What, then, did Christ reply? When Peter had declared:
'Not my feet only, but also my hands and my head,' He said :
'He who has bathed needs only to wash his feet, and he is
clean all over. And you are clean, but not all. For he knew
who it was that should betray him. 3
'Yet, if they are clean why do You wash their feet? 3
He did so in order that we might learn to act humbly.
That is why He did not go to any other member of the body,
but only the one which seems to be less honorable than the
others.
'But what is the meaning of "He who has bathed 33 ? 3
He said this instead of 'he who is clean. 3
'Surely they were not clean, since they were not yet rid of
their sins, nor had they been deemed worthy of the Spirit,
inasmuch as sin still prevailed, the handwriting of the curse
still remained, the Victim had not yet been offered. How is
it, then, that He said they were clean?'
On the contrary, lest you think, by reason of these words,
that they were clean, because free from sin, He later added :
'You are already clean because of the word that I have spoken
to you. 312 That is: 'You are clean only to that extent. You
12 John 15.3.
258 SAINT JOHN CHRYSOSTOM
have already received the Light; you have already gotten
rid of the Jewish error. 5 I say this for the Prophet asserted:
'Wash yourselves be clean, take away evil from your souls. 513
So that such a man has been bathed and is clean.
Therefore, since they had rooted out all evil from their
souls and were following Him with complete sincerity, for
this reason He declared, in accordance with the Prophet's
words; 'He who has bathed is already clean. 3 I say this
for in the Prophet's words he does not mean bathing by
water the Jewish method of purification but the purifying
of the conscience.
Let us also, then, be clean. Let us 'learn to do well/ And
what is the meaning of 'to do well 5 ? 'Judge for the fatherless,
defend the widow, and come and let us reason together, saith
the Lord. 314 In the Scriptures there is frequent mention of the
widows and orphans, but we make no mention of this sub-
ject. Yet consider how great the reward. 'If your sins be as
scarlet, I will make them as white as snow: and if they be
red as crimson, I will make them as white as wool.' Now, this
is so for the widow is without a protector. Therefore God
exercises great solicitude in her behalf. And he does this for,
though it is possible for them to enter into marriage for the
second time, they are enduring the trials of widowhood by
reason of the fear of God.
Let as all, then, men and women, stretch out our hands
to them, lest at some time we may undergo the trials of widow-
hood. And, in case we do undergo them, let us first lay up
for ourselves an abundant store of mercy. The power of the
widows 5 tears is not small, but can open up heaven itself.
Let us not, then, treat them harshly or make their misfortune
worse, but aid them in every way.
If we help them thus, we shall be obtaining great security
13 Cf. Isa. 1.16.
14 Cf. Isa. 1.17,18.
HOMILIES 259
for ourselves, both in the present life and in the time to come.
For they will be our protectors, not here only but also in the
next world, by cutting away the greater part of our sins
because of our benefits to them, and so causing us to take
our stand confidently before the tribunal of Christ.
May all of us obtain this by the grace and mercy of our
Lord Jesus Christ. Glory be to Him forever and ever. Amen.
Homily 71 (John 13.12-19}
And after he had put on his garments, and when he had
reclined again, he said to them, "Do you know what I have
done to you?" 'etc. 1
It is a dangerous thing, beloved, a dangerous thing, to
plumb the depths of evil. For the soul at length becomes incor-
rigible. Therefore we ought to make every effort not to be
caught in its toils at the start. It is certainly easier not to
become entangled at all than to retrieve oneself after having
become entangled.
Indeed, see how much help Judas enjoyed when he began
to be involved, yet even so he did not amend himself. Christ
said to him: 'One of you is a devil/ He asserted: 'Not all
of you believe. 3 He said: C I do not speak of you all, 3 and 'I
know whom I have chosen,' 2 yet Judas did not grasp the
import of one of these statements.
'Now after he had washed their feet and put on his gar-
ments, when he had reclined again, he said, "Do you know
what I have done to you?" 5 No longer was He addressing
Peter alone, but also all of them. 'You call me Master and
Lord, and you say well, for so I am. 3
c You call me' He gave approval to their judgment. Then,
1 John 13.12,13.
2 John 6.71,65; 13.18.
260
SAINT JOHN CHRYSOSTOM
lest the words might be thought merely an expression of their
love, He added 'for so I am. 3 Therefore, by citing what was
said by them He at once made His words inoffensive., while
the fact that their words were corroborated by Him raised
these above suspicion.
Tor so I am/ He declared. Do you perceive that, when
He was speaking to His disciples alone. He spoke more openly
and revealed the truth about Himself? Therefore, just as
He said: c Call no one on earth Master; for one only is your
Master/ so He declared: 'Gall no one on earth your father. 53
However, the word 'one 3 and c one :4 is predicated not of the
Father only, but also of [the Son] Himself. For, if He was
ruling Himself out when He spoke, how was it that He said :
That you may become sons of light'? 5 And, again, if He
meant that the Father only is Master, how was it that He
said: Tor so I am 3 ? and also: 'One only is your Master
the Christ 3 ?
'If, therefore, I the Lord and Master have washed your
feet, 5 He said, c you also ought to wash the feet of one another.
For I have given you an example, that as I have done to
you, so you also should do.' Yet it is not the same, for He
Himself is Master and Lord, while you are fellow slaves.
Therefore what is the meaning of 'so'? He meant: 'with the
same zeal. 3 That is why He selected His examples from matters
of greater importance: namely, that we might at least
accomplish the lesser ones.
I say this for teachers write the letters for children very
beautifully, so that they may attain to at least an imperfect
imitation. Where now are those who despise their fellow
slaves? Where now are those who demand honor for them-
3 Cf. Matt. 23.8,9.
4 That is, 'One is your Master; one is your Father'
5 John 12.36.
HOMILIES 261
selves? Christ washed the feet of the traitor, a sacrilegious
wretch and a thief, and even at the time of the betrayal made
him a sharer in His table, even though he was beyond reconci-
liation. And do you give yourself airs and raise your eyebrows?
'Let us wash one another's feet/ He said.
'Those of slaves, too?'
And what great thing is it, even if we do wash the feet of
slaves? For in our case 'slave 5 or 'free man 3 is a distinction in
name only, while in that of Christ it was true in actual fact.
For He Himself was Lord by nature, while we were slaves, yet
He did not beg off from doing even this. As it is now, however,
it is considered praiseworthy if we do not treat free men as
slaves, as bondsmen bought for a price, Yet what shall we
then say, 6 we who have received the example of such great
forbearance, but do not imitate it ourselves even slightly, and
who, on the contrary, adopt the opposite attitude: both
magnifying ourselves unduly and not rendering to others
what we ought? For God has made us debtors to one another
after He Himself had begun this process and debtors in
regard to a smaller amount. He Himself, to be sure, was
Lord, whereas if we perform an act of humility we do it to
our fellow slaves.
Accordingly, He made an indirect reference to this very
thing, also, by saying: 'If, therefore, I the Lord and Master,'
and again: 'So you also.' Indeed, it would have followed
logically for us to say: 'How much rather we slaves,' and He
left this conclusion to the conscience of His hearers.
'But why in the world did He wash their feet at that
precise moment?'
They were presently going to enjoy honor: some of them
more, some less. Therefore, in order that they might not
magnify themselves at the expense of one another, and say
again what they said before this: 'Who is greater? 3 and that
6 Before the judgment seat of God.
262 SAINT JOHN GHRYSOSTOM
they might not wax indignant toward one another, He took
down the pride of all of them by declaring: 'Even if you
are very great, you ought not to lord it over your brother.'
Moreover, He did not mention a point that was even greater,
namely: If I have washed the traitor's feet, what great thing
is it if you wash the feet of one another?' But, after having
made this clear by His deeds, He left the conclusion to the
judgment of those who witnessed them. That is why He had
said: 'Whoever carries out and teaches, he shall be called
great. 57 For teaching a thing is illustrating it by one's deeds.
Indeed, what conceit would this deed not purge out? What
pride and vanity would it not dispel? He who is seated upon
the Cherubim washed the traitor's feet, and do you, O man,
who are but earth and ashes, and cinders, and dust, magnify
yourself and act arrogantly? What heE would such conduct
not deserve? Therefore, if you have a desire to be really high-
minded, come and I will show you a way, for you do not
know what it is at all. Well, then, if a man is preoccupied
with present things, as if they were important, he is low-
minded. So that there could be no humility without mag-
nanimity, nor could there be puffed-up pride, unless it
proceeded from pusillanimity.
For, even as small children become attracted to trifling ob-
jects, in open-mouthed admiration of balls and hoops and
blocks, but cannot arrive at an understanding of great things,
so also in this life the truly wise man considers present things
as nothing (and therefore he will not himself choose to
acquire them nor to take them from another), while the man
who is not such will be affected in the opposite way and feel
an attraction for cobwebs, and shadows, and dreams and
things even more unsubstantial.
c Amen, amen, I say to you, no servant is greater than his
master, nor is one who is sent greater than he who sent him,
7 Matt, 5.19.
HOMILIES 263
If you know these things, blessed shall you be if you do them.
I do not speak of you all. But that the Scripture may be ful-
filled, "He who eats bread with me has lifted up his heel
against me." ' Here He was repeating what He had said
before, to put them to shame. Tor if the servant is not greater
than his Master, nor is one who is sent greater than he
who sent him, and this deed has been performed by Me,
much more ought it be performed by you. 3
Then, lest anyone say: 'Why are You saying these things,
for do we not already know them? 5 He added this very thing :
'I am saying this to you, not because you are ignorant of it,
but in order that you may exemplify My words by your
deeds. For the knowledge is common to all, but not the doing.'
Indeed, that is why He said: 'Blessed shall you be if you do
them.'
Accordingly, that is why I, also, am frequently indeed,
always saying the same thing to you, even though you know
it, that I may spur you on to the deed. The Jews also had
knowledge, but they were not blessed, because they did not
carry it out.
I do not speak of you all, 3 He said. Bless me, what forbear-
ance ! Not yet did He convict the traitor, but concealed his
deed to give him, by this means, an opportunity to repent. He
both convicted him and did not convict him by saying: 'He
who eats bread with me has lifted up his heel against me.'
Further, it seems to me that the words, 'No servant is
greater than his master, 3 were also said for this reason: that
if men ever should be wronged by servants, or by persons still
more inferior, they might not take offense, looking to the
example of Judas who, after enjoying innumerable benefits,
repaid his Benefactor with the opposite. And therefore Christ
quoted the words: 'He who eats bread with me.' Omitting to
mention all the rest, He spoke of the thing which should
most of all have restrained Judas and changed his purpose.
264 SAINT JOHN CHRYSOSTOM
'He who has been fed by Me, he who has shared My table/
He meant,
He said this, besides, to teach them to do good to those who
injured them, even if the latter continued to be incorrigible.
After declaring: 'I do not speak of you all/ lest fear might
beset many of them, He ended by singling him out by saying:
*He who eats bread with me.' The words 'not of you alF did
not altogether restrict what He said to one person, and that
is why He added : 'He who eats bread with me/ to point out
to that wretched man that He would be arrested, not because
He was caught unawares, but even though He had complete
knowledge. And this was, most of all, calculated to hold him
in check. Moreover, He did not say 'betrays me/ but 'has
lifted up his heel against me/ because He wished to affirm
the treachery and deceit and covertness of the plot.
Furthermore, these details have been recorded that we may
not bear ill will against those who wrong us, but may
reproach them and weep over them. Indeed, not those who
are wronged, but those who do wrong deserve our tears. For
the covetous man and the slanderer, and the man guilty
of any other wrong-doing injure themselves most of all,
while they are of great benefit to us, if we do not avenge
ourselves. I mean, for example: has that fellow robbed you?
Have you given thanks and praised God for the injury? You
have reaped a reward ten-thousandfold by that thanksgiving;
just as the other has stored up for himself untold suffering by
fire.
If someone should say : 'What if I cannot avenge myself on
the wrong-doer, because I am weaker?' I should make this
reply: 'You could have shown annoyance or vexation, for
these were within your power: to curse your oppressor, to
utter ten -thousand imprecations upon him, to defame him
to all men. Well, then, if a man does not do these things,
will he not receive the reward for not avenging himself? For it
HOMILIES 265
is clear that, even if tie were able to do so, he would not
have done so.'
Indeed, the man that has suffered injury uses the weapon
available to him when, because of his contentiousness,, he
avenges himself on his aggressor with curses, insults, and
treachery. Well, then, do you not only refrain from doing these
things but also pray for your adversary. I say this for, if you
not only refrain from doing these things, but also pray for
him, you have become like God. For Tray for those who
calumniate you,' He said, 'so that you may be like your Father
in heaven.' 8
Do you perceive what great profit we derive from the
injury done us by others? Nothing so pleases God as not
returning evil for evil. But why do I say merely c not returning
evil for evil'? We have been enjoined to return the opposite, in
fact : namely, good works, prayers. That is why Christ repaid
the man that was going to betray Him with just the opposite.
For example, He washed his feet, reproved him in private,
inspired him with fear sparingly, ministered to him, allowed
him to share in His table and His kiss. Yet, though he did
not become better because of these things, He Himself per-
severed in His course of action.
However, come, and let us instruct you by the example of
slaves and by the abundant evidence offered by characters in
the Old Testament, that you may understand that we have
no semblance of excuse, when we bear ill-will because of
injuries. Shall I mention Moses, therefore, or shall we bring
our discussion to a still earlier time? The greater the antiquity
of the examples cited, the more we are convinced by them.
Why in the world is that? Because at that time virtue was
harder to practice. For those who then were living did not
have commandments written down, or the example of mens*
lives, but nature engaged in the struggle, equipped only with
8 Cf. Matt. 5.44,45.
266 SAINT JOHN CHRYSOSTOM
its own powers, and was forced to keep afloat at all times
without external assistance.
Therefore, in praise of Noe, Scripture not merely called
him 'blameless, 3 but added c among the men of his day/ 9 to
make it clear that he was so at that time when the obstacles
to virtue were many. Besides, other men were illustrious after
him, yet he will have no less praise than they. For he was
blameless in his own time.
'Who, then, before the time of Moses was patient in the face
of injuries? 3
The blessed and noble Joseph, who, though illustrious for
his chastity was no less illustrious for his patience. He was
sold, when he had done no wrong, but was only giving service,
acting as a slave, performing all the offices of a servant. Still
his brothers utttered malicious accusation against him, yet he
did not get back at them even though he had his father on
his side. On the contrary, he went to bring food to them in
desert. And when he did not find them, he was not plunged
into despair, nor did he turn back (even though he had good
reason to do so if he washed ) , but he stayed among wild beasts
and those savage men, continuing to act like a true brother.
Once again, when he was living in the prison and was
asked the reason, he said nothing of their wickedness, but:
"I have done nothing and was kidnapped from the land of the
Hebrews. 510 And after this, when he again was in a position of
authority, he both fed his brethren and freed them from dread-
ful misfortunes without number. For, if we are vigilant, the
wickedness of our neighbor cannot deprive us of our own
virtue.
However, his brethren were quite different from him. For
they stripped off his tunic, and tried to kill him, and made
9 Gen. 6.9
10 06 " " f the
HOMILIES
267
insulting remarks about his dream, and even though they had
been provided by him with nourishment they tried to deprive
him of his life and freedom. Moreover, they began to eat while
they disregarded their brother cast down naked in a cistern.
What could be worse than this savagery? Were they not worse
than any murderers?
Furthermore, they afterwards drew him out of the cistern
and betrayed him to ten-thousand deaths by selling him to
savage and uncouth men, who were about to go away to
foreign peoples. However, on becoming king, he not only
failed to take revenge on them but even freed them from
guilt, at least as far as he could, calling what had happened
the providence of God instead of their evil-doing. Moreover,
what he did against them was done, not out of revenge, but
he was playing a part in all this for the sake of his brother. 11
Afterwards, to be sure, when he saw that they were devoted
to the latter, he at once tore away his disguise, and wept, and
embraced them as if his greatest benefactors, though he had
been once destroyed by them. Further, he brought them all
into Egypt and repaid them with innumerable benefits.
Therefore, what excuse shall we have., after being given the
Law and grace and such true wisdom, if we do not even
emulate him who came before the giving of grace and the
Law? Who will save us from punishment? For there is not,
there is not anything worse than continuing to remember
injuries. The man who owed ten-thousand talents has made
this clear, since at first he was not required to pay, and then
was again required to do so. 12 He was not required to pay
because of the mercy of God, but he was required to pay
because of his own wickedness and the fact that he was un-
forgiving toward his fellow slave.
Since we know all this, let us forgive the trespasses of our
11 Benjamin, still with Jacob in Chanaan.
12 Cf. Matt. 18.24.
268 SAINT JOHN CHRYSOSTOM
neighbors and repay them with the opposite that we may ob-
tain the mercy of God, by the grace and mercy of our Lord
Jesus Christ. Glory and power be to Him forever and ever.
Amen.
Homily 72 (John 13.20-35)
'Amen, amen, I say to you, he who receives anyone I send
receives me; and he who receives me receives him who sent
me. 51
Great is the reward for services dispensed to the servants of
God and the fruits of this redound to us. For 'He who receives
you receives me; and he who receives me receives him who
sent me,' He declared. And what benefit could be equal to
that of receiving Christ and His Father?
Yet, what logical sequence is there between this statement
and the words that precede it? What connection has it with
the first assertion : 'Blessed shall you be, if you do these things/
for Him to add: He who receives you 3 ? It does follow this
closely and is very much in harmony with it. See how this
is so. Since they were about to go forth to endure many
frightful sufferings, He was encouraging them in two ways:
one, with regard to Himself; the other, with regard to others.
For He meant: c lf you are truly wise and always remain
mindful of Me and keep remembering what I have suffered
and all that I have done, you will endure frightful things
with ease. 3 And not only in this way was He encouraging them
but also by the fact that they would enjoy much assistance
from all men. He was making them aware of the first point
by saying: 'Blessed shall you be if you do these things' and
of the other by declaring: 'He who receives you receives me/
For He opened the doors of all men to them so that they
1 John 1330.
HOMILIES 269
might derive twofold encouragement: both from the virtue
displayed in their own conduct and from the zeal of those
who would minister to their needs.
Next, since He had delivered these injunctions to them
because they were about to traverse the whole world, upon
reflecting that the traitor would be deprived of both these
advantages and would enjoy the benefit of neither of them
neither of patient endurance in his trials nor of the services of
persons extending him hospitality Christ was once more
troubled. It was to reveal this, and to make it clear that He
was troubled on account of the traitor, that the Evangelist
added: 'When Jesus had said these things, he was troubled
in spirit and said solemnly, "One of you will betray me." '
Once again He struck them all with terror by not mention-
ing the traitor by name. Moreover, some were in doubt, even
though they were conscious of no wrong-doing, for they con-
sidered Christ's statement more to be trusted than their own
reason. And that is why they looked at one another. Therefore,
by limiting the entire matter of His betrayal to one man He
reduced their fear, but by adding 'One of you 3 He disturbed
them all. What, then, did they do?
Peter, always ready for action, beckoned to John, while the
rest merely looked at one another. Since he had been rebuked
before, and had tried to prevent Christ when He wished to
wash his feet, and because on many occasions he found him-
self rushing in out of love, but being reproved, though he was
fearful for this reason, he neither remained silent nor did
he speak, but wished to get the information through the
mediation of John.
Moreover, it is worth while to inquire into the reason why
it was that when all were disquieted, timid, and their leader
was fearful, John reclined at Jesus' bosom as if quite at ease,
and not merely reclined, but even leaned on His breast.
Besides, not only this merits careful study, but also what
270 SAINT JOHN CHRYSOSTOM
follows. What is this? The fact that he said of himself: 'He
whom Jesus loved.' Why, indeed, did no one else say this of
himself, even though the others also were loved?
They were, but John was loved more than the others. So, if no
one else has spoken in this way of himself, but only John him-
self of himself, it is not at all strange; (Paul also did so, when
the occasion called for it, and spoke of himself in the following
words: { I know a man who fourteen years ago . . .'). 2
Indeed, not insignificant have been other praiseworthy facts
related of John. Or does it seem to you insignificant that when
he h^ard 'Follow me' he at once left his nets and his father
and followed Christ? And that He took him alone, together
with Peter, to the mountain? And that elsewhere again he
alone entered a house with Christ, Peter and James? 3
Further, he himself also told about as great a tribute of
Peter and did not conceal it, but declared that Christ said:
Teter, dost thou love me more than these do? s And in every
instance he portrayed him as fervent and showing sincere
affection toward Christ. Moreover, when Peter said: 'What
of this man? 54 he said it because of John's great love for Christ.
For this reason, therefore, no one else said of himself : 'He
whom Jesus loved.' 5 However, John himself would not have
said it if he had not become involved in this little incident. For
if, after saying that Peter beckoned to him to ask the question,
he had added nothing further, he would have caused much
perplexity, and forced us to seek the reason. That is why he
said: 'He was reclining at Jesus' bosom, 3 to explain this.
Yet, do you think that you have learned a trifling thing when
you have heard c he was reclining at Jesus' bosom' and that
the Master permitted him such great freedom? If you seek
to learn the cause of this, the privilege was granted in
2 2 Cor. 12,2.
3 Matt, 4.20-22; 17.1; Luke 8.51.
4 John 21.15,21.
5 Namely, because Christ did love John more than the others.
HOMILIES 271
consequence of His love; therefore he said: 'he whom Jesus
loved. 3
Moreover, I think that he did this for another reason,
namely, in the desire to show that he himself was guiltless of
the charge. That is why he was on terms of intimacy with
Christ and was under no constraint. Why, then, did he not
make this statement in any other place, but only when his
leader 6 beckoned to him? It was, to be sure, that you might
not think that he was beckoning as if to one greater than he
that John explained that this incident took place because of
the great love of Christ for him.
'But why did he lean on His bosom?'
They did not yet have any suspicion of His great dignity;
besides, He was in this way soothing their troubled spirits.
For it is probable that even their glances were then dejected.
If they were troubled in their souls, much more would their
faces reveal this. Well, then, to put them at their ease, He
prepared the way both for His own statement, and for the
disciple's question, by permitting him to rest on His bosom.
And notice John's lack of pretension. For he did not mention
his own name, but said merely: 'He whom Jesus loved,' even
as Paul did, when he said: 'I know a man who fourteen years
ago. 3
Accordingly, Jesus then for the first time accused Judas,
though not even then by name. How did He do so? It is he for
whom I shall dip the bread and give it to him.' Even the
method He used was calculated to shame the traitor, for, after
sharing the same bread, he was dishonoring the table. Granted
that his partaking of Christ's hospitality did not shame him,
whom would it not win over to receive the morsel from Him?
Yet it did not win Judas. Therefore 'Satan then entered into
him,' deriding him for his shamelessness.
6 Peter.
272 SAINT JOHN CHRYSOSTOM
As long as he was of the company of Christ's disciples,
Satan did not dare to take possession of him, but attacked him
from without. However,, when Christ had exposed him and
thus set him apart, Satan finally seized upon him with com-
plete freedom. Indeed, since he was such as he was, and in-
corrigible besides., it was not fitting to keep him within the
company any longer. And that is why Christ at last cast him
out; then, when he had been cut off, Satan seized him.
Leaving his companions, the traitor went out into the night.
'Jesus said to him: "Friend, what thou dost, do quickly. 33
And none of those at table understood. 5 Alas, what great
shamelessness ! How is it that he was not softened, was not
ashamed, but became more calloused and went out? However,
the words, 'Do quickly,' were not spoken as a command or
as advice, but in reproof, and to show that Christ Himself
wished him to mend his ways. But since he remained in-
corrigible, He dismissed him.
'And none of those at table understood this,' the Evangelist
said. Here, someone may be greatly perplexed because, when
the disciples asked; 'Who is it?' He answered: c lt is he for
whom I shall dip the bread, and give it to him, 3 and yet
they did not understand, even so unless He spoke privately
so that no one else understood. I say this for John leaned back
on His bosom for the purpose and asked the question prac-
tically in His ear, so that the traitor was not revealed. Further-
more, Christ replied in the same way, and so, not even then
did He make him known. And though He said openly:
'Friend, what thou dost, do quickly, 3 the rest did not under-
stand, despite this.
Moreover, He said this to show that what He had declared
to the Jews about His death was true. For He had asserted
to them: C I have power to lay down my life, and I have
power to take it up again, and no one takes it from me. 57 In
7 John 10.18.
HOMILIES 273
truth, as long as He prevented, no one was strong enough to
do so, but when he had at length consented, then the deed was
easy to achieve. Therefore, He was implying all of this when
He said : 'What thou dost, do quickly,' yet not even then did
He make him known. For perhaps they would have made
away with him. That is the reason why 'None of those at table
understood.'
'Not even John?'
Not even he, for he could not have supposed that a
disciple would come to such a pitch of wickedness. Indeed,
since they themselves were far removed from such evil-doing
they could not even suspect such things of others. Therefore,
even as He had just now said to them: C I do not speak of
you all, 5 and He had by no means made His meaning clear,
so here also they thought He was speaking of something else.
'Now it was night when he went out,' the Evangelist
declared.
'Why, may I ask, do you mention the time?'
That you may learn his eager readiness for the deed,
because not even the time of day held him back from entering
upon it. However, not even this revealed him to them. They
were inhibited by fear and troubled with much anxiety at the
moment, and did not understand the true reason for His
words, but they supposed that Christ said this 'that he should
give something to the poor.' For He expended much care
on the poor to teach us, also, to be very zealous in that regard.
Now, it was not without reason that they supposed this, but
'because Judas held the purse,' although no one is recorded
to have contributed money for Christ; on the contrary, the
Evangelist declared that the women of the company minister-
ed to His needs from their own resources. 8
'But how is it that He who bade them to carry neither
8 Cf. Luke 8.3.
274 SAINT JOHN CHRYSOSTOM
wallet, nor money, nor staff, provided a purse for the service
of the poor?' 9
He did so that you might learn that, though He was very
poor and destined to be crucified besides, He had to concern
Himself a great deal about this matter. Indeed, He did many
things to provide for our instruction.
Thus the disciples thought that He was addressing these
words also to Judas that he should give something to the
poor. 3 Yet, the fact that up to the last day Christ was unwill-
ing to expose him did not bend the traitor from his purpose.
We, too, ought to act thus and not reveal the sins of our
companions, even if they are incorrigible. And we should do
this for even after this He gave a kiss to him who had come
to betray Him and received in return such a monstrous
wrong. Then He went on to something that demanded much
more courage, namely, the cross itself, the most ignominious
death, and there again He showed His merciful love.
Further, He here called the crucifixion 'glory 3 to teach us
that there is nothing so base and ignominious that it does not
make the one who endures it shine more splendidly when he
endures it for God's sake. In fact, after Judas had gone out
to betray Him, He said: c Now is the Son of Man glorified/
by this means dispelling the gloomy reflections of the disciples
and persuading them not only not to be downcast, but even to
rejoice. That is why He kept rebuking Peter from the start, 10
because it is a great glory for Him who has come into the
power of death to win a victory over death.
Now, this is what He had said of Himself: 'When I have
been lifted up, then you will know that I am he. 3 And again:
'Destroy this temple.' Once more: 'No sign shall be given
to you but the sign of Jonas. 311 Truly, was it not undoubtedly
9 Cf, Matt. 10.10.
10 When he protested at Christ's predictions of the Passion.
11 John 8.28; cf. John 12.31-33; 2.19; Luke 11.29.
HOMILIES 275
great glory that even after death He could perform works
greater than those before His death? For, in order that the
Resurrection might win credence, the disciples did perform
greater works. But, if He were not alive and if He were
not God, how could they work such great miracles in His
name?
c And God will glorify him. 5 What is the meaning of 'God
will also glorify him in himself? ['He will glorify him'], that is,
'by His own agency/ not by the agency of another. 'And will
glorify him at once/ that is, at the same time as the crucifix-
ion. 'Not by the long passage of time/ He meant, 'will He
glorify Him, nor will He wait for the long period after the
Resurrection, nor will He then only reveal His splendor, but
will make His brilliance appear on the very cross. 5 In fact:
'The sun was darkened, the rocks were rent, the curtain of the
Temple was torn in two, many bodies of the saints who had
fallen asleep arose. The tomb had seals, and guards sat beside
it, and though the stone lay over the body, the body arose. 12
Forty days passed by and the abundant grace of the Spirit
came, and all the disciples at once preached Him. This is the
meaning of 'He will glorify him in himself and will glorify
him at once 5 not by angels and archangels, or by any other
power, but by His own agency.
But how did He glorify Him in Himself? By doing all things
to ^ the glory of the Son, although it was the Son who did all
things. Do you perceive that He was attributing to the
Father the things that He Himself did?
^Little children, yet a little while I am with you. You
will seek me, and, as I said to the Jews, "Where I go you
cannot come/' so to you also I say it now.' Finally, after
the supper, He entered upon His time of sorrow. For when
Judas departed it was no longer evening, but night. Indeed,
since they were going to be raised to positions of authority a
12 Cf. Luke 23.45; Matt 27,51.
276 SAINT JOHN CHRYSOSTOM
little later, it was necessary to place all His teachings in their
keeping, so that they would remember them; or, rather, the
Spirit w ? ould recall all things to their minds. For it is likely
that they would forget many truths that they were then
hearing for the first time; besides, they were on the point of
undergoing strong temptations.
In fact, they would be depressed to the extent of falling
asleep, as another Evangelist declared, and would be oppress-
ed by sadness, as Christ asserted : 'But because I have spoken
to you these things, sadness has filled your heart.' 13 How, then,
could they have remembered all these things accurately?
'Why in the world, then, did He tell them to them?'
They derived no small profit, to the glory of Christ when
they later knew these things more clearly on remembering
that they had heard them before from the lips of Christ.
'But why did He cause their spirits to become dejected
ahead of time by saying: "Yet a little while I am with you"?
He said this with reason to the Jews; but why do you place
us equally in the same category as those ingrates? 3
'By no means do I do so.'
Yet why did He say: 'As I said to the Jews? 5 He was
reminding them that now He was no longer foretelling these
events because of the presence of those wretches, but was
merely stating He had previously foreseen them, and they
themselves were witnesses who had heard Him saying these
things to the Jews. That is why He added the words: 'Little
children/ in order that, on hearing Him say: 'As I said to
the Jews,' they might not think that what He said was
addressed to them in the same way. It was not to cause them
dejection, then, that He spoke thus, but to hearten them, in
order that the dreadful things that were impending for them
might not utterly disconcert them because of being unexpected^
'Where I go you cannot come/ He was pointing out that
13 d. Luke 22.45; John 16.6.
HOMILIES 277
His death was a transition and change to a better condition
to a place which does not admit mortal bodies. He said this
to arouse their love for Him and make it more ardent. For
you know that it is when we see loved ones leaving us
that we most of all have the deepest affection for them, and
more so when we see them departing for a place to which we
cannot go. He said these words, therefore, to frighten the
Jews, on the one hand, and, on the contrary, to stir up the
love of the disciples for Him.
'Such a place it is that not only is it impossible for those
others to go there, but it is even impossible for you, my best
beloved.' By these words He was likewise making evident His
own exalted dignity.
c To you also I say it now.'
'Why "now"?'
c ln one way to them, and in another to you, that is, not
in common with them. 3
'But where did the Jews "seek" Him? Where, the disciples?'
The disciples, when they fled; the Jews, when they
experienced unendurable and frightful sufferings and all
manner of things defying description, as the city itself was
captured and the wrath of God beset them on every side.
Therefore, He said this to them because of their unbelief, but
He now says it to you to prevent the frightful events of the
Passion from corning upon you without warning.
C A new commandment I give you.' Now, since on hearing
these things they were likely to become greatly perturbed,
because they were about to be left alone, He comforted them
by placing about them the protection of the root and guaran-
tee of all blessings: charity. It was as if He said: 'Are you
grieving because I am going away? But if you love one an-
other, you will be stronger.'
c How is it, then, that He did not say this?'
Because He said what was more helpful to them than this:
278 SAINT JOHN GHRYSOSTOM
"By this will all men know that you are my disciples. 3 At
the same time He was revealing by these words that their
company would not be disbanded, inasmuch as He had given
them its hallmark. Moreover, He said this after the traitor had
been cut off from them.
'How is it, then, that He called the commandment itself
"new," though it is found in the Old Testament?'
He Himself made it new by the way they were to love and
to this end He added: 'as I have loved you. For in loving
you I have not been discharging a debt to you for things al-
ready carried out by you ; but it is I Myself who have initiated
the process/ He meant. 'So you also ought to do good to those
dearest to you, even if you are not indebted to them. 9
Furthermore, He omitted to mention the miracles they were
going to perform, and identified them by their charity. Why in
the world was that? Because this is the virtue which is particu-
larly the distinctive mark of saintly men. Indeed, it is the
basis of all virtue. By means of it, most certainly, all of us
are saved. This is in fact what it means to be My disciple/
He meant. 'Thus, all men will praise you, when they see you
imitating My love/
'What, then? Do not miracles show this much more
plainly? 3
By no means. For 'Many will say 3 "Lord, did we not
cast out devils in thy name?" * 14 And again, when they were
rejoicing because the demons were obedient to them. He said:
'Do not rejoice in this, that the devils are subject to you, but
that your names are written in heaven.' 15 More than this: the
power to work miracles would win over the world, when
charity was first present; but, if the latter were not there, then
the power of miracles would not have lasting value. It was
14 Cf. Matt. 7.22-23. 'And then I will declare to them, "I never knew you.
Depart from me." '
15 Luke 10.20,
HOMILIES 279
this, to be sure, that at once made them virtuous and good,
namely, the fact that the hearts and souls of all of them
were one. If, on the contrary, they were at enmity with one
another, everything would have been lost.
Further, He addressed these words not to them only, but to
all who would in future believe in Him. And now, too, noth-
ing is so great a source of scandal to the pagans as a lack of
charity.
'But they also find fault when miracles do not take place/
you will say.
However, not in the same way.
'But where did the Apostles show love for one another? 3
'Do you see Peter and John, who were inseparable, going
up to the Temple? Do you see Paul disposed towards them as
he was, and are you still in doubt? Indeed, if they had come
to possess the other virtues, much more did they possess the
mother of all goodness. For this flower grows from a soul
endowed with virtue, while where there is immorality this
plant withers. Indeed, 'Because iniquity will abound, 3 Christ
declared, 'the charity of the many will grow cold.' 16 Further,
miracles do not influence the pagans so much as one's life;
but nothing causes one's life to have this influence as much
as charity. Indeed, they have often even called the workers
of miracles seducers, but they would be unable to cast asper-
sion on purity of life.
Therefore, when the message of the Gospel had not yet
been given, it was reasonable for miracles to be held in awe,
but now admiration ought to be awakened rather by a man's
life. In truth, nothing has such an influence on the pagans as
virtue; nothing offends them as much as vice, and rightly so.
For, if the pagan sees the miser or the robber advocating the
opposite course of action, and if he observes the man, who
has been bidden to love even his enemies, treating his fellow
16 Matt. 24.12.
280 SAINT JOHN CHRYSOSTOM
men like wild beasts, he will declare that the words are
nonsense. If he sees a man trembling with the fear of death,
how will he accept the words spoken of immortality? When
he sees us ambitious for power and enslaved by the other
passions he will remain more firmly fixed in his own ^beliefs,
since he entertains no exalted opinion of us.
Indeed, we, we are responsible for their remaining in error.
For they have long since come to despise their own teachings
and at the same time to admire ours, but are kept from them
by our lives. It is easy, to be sure, to be virtuous in theory
(for many, even among them, have done so), but they are
seeking for the proof found in practice.
'Well, let them recall our ancestors.*
But they do not trust that proof; on the contrary, they look
for evidence from those now alive.
'Show me your faith by your works,' 17 they say.
However, there is no such evidence; or, rather, when they
observe us attacking our neighbors more savagely than any
wild beast, they call us the plague of the world. These things
hold the pagans back and do not permit them to come over
to us. Consequently, we shall suffer punishment for this: not
only for the evil deeds we commit, but also for the blasphemies
littered against the name of God. To what end shall we have
given ourselves over to wealth and luxury and the other
passions? Therefore, let us refrain from them in future.
Listen to what the Prophet said of certain foolish men:
*Let us eat and drink; for tomorrow we shall die. 3 But in the
case of men of the present day it is not possible to mention
only a certain few, so numerous are those who aim at the
possession of all things. Thus, to censure them as well, the
Prophet said: 'Shall you alone dwell in the midst of the
earth? 318 Wherefore, I fear that something hard to bear may
17 CL James 2.18.
18 Isa. 22-13; 5.8.
HOMILIES 281
happen to us and we may draw down on ourselves the far-
reaching vengeance of God.
In order that this may not take place, let us cultivate every
kind of virtue, so that we may also attain to the possession of
the good things of the life to come, by the grace and mercy
of our Lord Jesus Christ. By Him and with Him glory be to
the Father, together with the Holy Spirit, now and always,
and forever and ever. Amen.
Homily 73 (John 13.36-14.7)
c Simon Peter said, "Lord, where art thou going?" Jesus
answered, "Where I am going thou canst not follow me now,
but thou shalt follow later ." 3l
A great love is a noble thing; it is more consuming than
fire and ascends to the very heavens. Moreover, there is no
barrier strong enough to check its impetuous course.
For instance, when Peter, who was aflame with love, heard
'Where I go you cannot come, 3 what did he say? e Lord, where
art thou going?' And he said this, not so much because he
wanted to get the information as because he greatly desired
to follow Him. Yet he did not for the moment dare to say
explicitly: 'I am coming,' but asked: 'Where art thou going?'
Christ, on the other hand, replied not to the words, but to
Peter's thought. For it is clear from what Christ said that
Peter desired this. What, indeed, did He say? 'Where I am
going thou canst not follow me now.' Do you see that Peter
greatly desired to follow Him, and asked the question for
that reason?
But when he heard 'Thou shalt follow later,' not even then
could he hold his love in check, though given such fair
promise, but rushed ahead so eagerly as to say: 'Why cannot
1 John 13.6.
282 SAINT JOHN CHRYSOSTOM
I follow thee now? I will lay down my life for thee. 5 In fact,
because he had shaken off the fear of being a traitor and
appeared himself to be among those loyal to Christ, he now
confidently put the question himself, while the rest remained
silent.
What is it you are saying, Peter? Christ said: 'Thou canst
not,' and do you declare: 1 can 3 ? Well, then, you will learn
by experience itself that your love is of no account unless
grace from above is present. From this it is clear that Christ
permitted that fall of Peter's because of His concern for him.
For, even from the first He had been trying to teach him,
but because he persisted in his stubborn zeal. He Himself did
not continue to press him, nor did He force him to the denial,
but left him alone so that he might learn his own weakness.
Christ had said that He must be betrayed, and Peter de-
clared: Tar be it from thee; this will never happen to thee.' 2
He was rebuked for this, yet did not learn the lesson. On the
contrary, once again when Christ wanted to wash his feet, he
said: 'Thou shalt never wash my feet. 3 Again, on hearing
'Thou canst not follow me now/ he declared: Even though
all shall deny thee, I shall not deny thee/ 3 Therefore, since
he who made a practice of contradicting Christ was likely to
be puffed up with pride even to the point of foolishness. He
instructed him not to resist Him in future. At least Luke was
implying this when he asserted that Christ said: 'I have
prayed for thee that thy faith may not fail, 34 that is, 'that you
may not perish in the end.' He was teaching him humility in
all things and that human nature itself is worth nothing of
itself.
Indeed, since Peter's great love had made him inclined to
contradict Christ, He finally placed a curb on him, in order
2 Matt. 16.22.
3 CL Mark 14,28-31.
4 Luke 22.32.
HOMILIES 283
that he might not also have this inclination in the later period
when he would assume the control of the world, but that, on
the contrary, being mindful of his past experience, he might
recognize his own limitations.
Yet see how low he fell. For he did not fail once or twice,
but so far departed from his senses as to say the word of
denial three times within a short space of time, that he might
learn that he did not love as much as he was loved. Never-
theless, Christ afterwards said to him who had thus fallen:
*Dost thou love me more than these do?' 5 Thus, his fall took
place, not by reason of the cooling of his love, but because he
had been deprived of aid from above. Therefore, He once
again accepted Peter's love, but cut away the contradictory
spirit that proceeded from it. For, if you love, you ought to
submit to the one you love.
Moreover, Peter, He said to you and to your companions:
'Thou canst not. 3 Why did you dispute with Him? Did you
not know what it means to gainsay God? 'But, since you do
not want to admit in this way that it is impossible for My
statements not to be fulfilled., you will learn it in your denial
of Me,* Christ said, though this then appeared to you very
much more incredible. You did not, indeed, understand this,
but you did have the knowledge of that other in your soul.
Nevertheless, it was the unexpected that happened.
C I will lay down my life for tfaee.' Because he had heard
that no one has greater love than this, 6 he at once pounced
upon it, since it was impossible to satisfy his love and he
wished to attain to the highest degree. However, to show
that to make this declaration authoritatively belonged to Him
only, Christ said, 'Before the cock crows, 3 that is, 'now/
Indeed, that time was not far away, for He was conversing
5 John 21.15.
6 However, according to John's account, Christ said this later on in the
Supper; cf. John 15.13.
284 SAINT JOHN CHRYSOSTOM
with them at an unusually late hour of the night and the
first and second watch had passed. 7
'Let not your heart be troubled.' He said this because it
was probable that on hearing Him they were greatly dis-
turbed. For, if their leader, who was so much on fire with
love, was told that he would deny Christ three times before
cock-crow, it is reasonable to suppose that they would expect
some great catastrophe to happen, sufficient to overcome even
their unyielding souls. Therefore, since it was likely that
because of these reflections they also were frightened, see how
He reassured them by saying: 'Let not your heart be
troubled.' By the first part of this statement He proved the
power of His Godhead, because He knew what they had in
their inmost soul and revealed it.
'You believe in God, believe also in me, 5 that is, C A11 fearful
things will pass away. For, faith in Me and in My Father is
more powerful than all things that may come upon you and
will not permit any evil to prevail over you. 3 Then He added:
*In my Father's house there are many mansions.' Just as He
cheered Peter in his trouble of heart by saying: 'Thou shalt
follow later/ so also He suggested this hope to them. In order
that they might not think that the [other] pronouncement
was made for him only, He declared: 'In my Father's house
there are many mansions. Were it not so, I should have told
you. I go to prepare a place for you.' That is, 'because that
place which receives Peter will also receive you. 5 In that,
place, indeed, there is a great abundance of mansions, and
it cannot be said that they are in need of being made ready.
Moreover, because He had said: 'Thou canst not follow
me now, 3 in order that they might not think that they were
cut off forever. He added : 'That where I am, there you also
may be. I have such great concern with regard to this matter
that I would have already taken it in hand, if it had aot
7 That Is, it was nearly midnight.
HOMILIES 285
previously been placed in readiness for you. 3 He thus showed
that they ought to be of good heart and have faith.
Next, in order that He might not seem to be speaking as if
to delude them, but that they might believe that His words
were true. He added: 'And where I go you know, and the
way you know. 5 Do you see how He gave them proof that
what He said was not mere empty show? Moreover, He said
this because He was aware that their souls were seeking this
information. Peter, to be sure, had said what he did, not to
gain information, but so that he might follow Christ. But
when he had been rebuked and Christ Himself had shown
that what for the moment seemed an impossibility was
actually possible, 8 and when the apparent impossibility had
awakened a desire for more concise knowledge, to fulfill this
desire He said to them : 'And the way you know. 3
Just as, after saying: 'Thou wilt deny me, 3 though no one
uttered a word, penetrating to the thoughts in their hearts,
He said: 'Do not be troubled, 3 so also in this place, after
saying: 'You know, 3 He revealed the desire in their thoughts
and Himself gave them an opening for a question. However,
while Peter had uttered the words, 'Where art thou going?*
because of the abundance of his tender affection, Thomas
spoke out of fear: 'Lord we do not know where thou art
going; we do not know the place, 3 He meant: 'and how can
we know the way leading there? 5 Moreover, notice with what
respectfulness he spoke. For he did not say: 'Tell us the
place, 3 but: e We do not know where thou are going. 3 Indeed,
before this they had all burned to know this. For, if the Jews
were perplexed on hearing Him even though they wanted
to be rid of Him, much more did those desire to know it, who
wished never to be separated from Him. Therefore, though
out of respect they hesitated to question Him, they did put
8 Namely, that the disciples would be able to follow Him,
286 SAINT JOHN CHRYSOSTOM
the question, both because of their great affection and
because of their anxiety.
What, then, did Christ reply? C I am the way, and the
truth, and the life. No one can come to the Father but
through me. 5 Why, therefore, on being asked by Peter:
'Where art thou going? 5 did He not reply: 'I am going to the
Father, but you cannot come now'? Why, on the contrary,
did He entangle them in a net of so many words by multiply-
ing questions and answers? It was with reason that He did
not make this statement to the Jews, but why not to the
Apostles?
To be sure, He had said, both to them and to the Jews,
that He came forth from God 9 and that He was going to God,
and on this occasion He said it more clearly than before.
However, He did not speak as clearly to the Jews. For, if He
had said : c You cannot come to the Father, but through me,'
they would have thought this vanity on His part, but by
being enigmatic He cast them into perplexity.
'Yet why did He speak as He did to His disciples, and to
Peter, too?' you will ask.
He knew Peter's great impulsiveness and that because of
it he would be disposed to be more troublesome. Therefore,
He spoke enigmatically to make him stop and think. But
when He had succeeded in what He wished, by means of His
lack of clarity and His enigmatic way of speaking, then He
once again made His meaning clear. For, since He had
said: c Where I am, you cannot come, 5 He added: e ln my
Father's house there are many mansions'; and again: 'No
one comes to the Father but through me.'
Thus, He did not wish to say this to them from the outset,
so as not to cast them into greater distress, but when He had
heartened them, then He said it. For, because of His rebuke
to Peter, He had caused them great distress; giving way to
9 Cf. John 8.42.
HOMILIES
287
fear that they might hear the same words, they were the more
downcast.
C I am the way.' This is the proof that 'No one comes, but
through me,' while the words, c and the truth, and the life,'
are the proof that these statements will be fulfilled without
exception. If I am the Truth, then nothing is false on My
part, and, if I am also the Life, not even death itself will be
able to prevent you from coming to Me. Besides, if I am the
Way, you will not be in want of a guide; and if I am the
Truth, there is nothing false in what I have said; and if I
am the Life, even though you die you will receive the fulfil-
ment of My words.'
Accordingly, they comprehended the idea of 'the Way'
and assented to it, but they were in doubt about the rest,
though not daring to voice their perplexity. Still, they took
great comfort from the idea of c the Way.' He meant: 'Well,
then, if I am in control of bringing men to the Father, you
will come there, without a doubt. Indeed, it is not possible
to come by any other way.'
Now, since He had previously said: c No one can come to
me unless the Father draw him,' and again: 'If I be lifted
up from the earth, I wil| draw all things to myself,' 10 and
now again: No one comes to the Father but through me/
He was proving His equality to His Father.
'But how is it that, after saying: "Where I go you know,
and the way you know," He went on to say: "If you had
known me, you would also have known my Father. And
henceforth you will know him and you will have seen him"?'
By no means was He contradicting Himself, for they did
know Him to be sure, but not as they ought. They did indeed
know God, but not yet the Father, for the Spirit, who came
upon them afterwards, provided them with the knowledge
of all this. Further, what He meant was some such thing as
10 John 6.44; 12.32.
288 SAINT JOHN CHRYSOSTOM
this: If you knew My essence and dignity, you would also
know that of the Father. And henceforth you will know Him,
and you have seen Him' (the former in future, the latter at
present), that is, 'through Me/ Moreover, by 'sight 5 He
meant knowledge by means of the understanding. For we can
both see and fail to know persons whom we actually see, but
we cannot both know and fail to know [at the same time]
persons whom we know. That is why He declared : And you
have seen him,' just as Scripture says: 'as he has been seen by
angels also. 311 Even though His very essence was not, of
course, seen, it said that He c has been seen, 3 clearly meaning
'seen' in such a way as it was possible for the angels to see.
Now, He spoke in this way in order that you might learn
that he who has seen Him also knows His father. Yet, they
beheld Him, not in His pure essence, but clad in the flesh.
And in another context also He called knowledge sight, J as
when He said : 'Blessed are the pure of heart, for they shall see
God.' 12 By 'pure' He meant not merely those who are inno-
cent of immoral conduct, but those who are free from all
sin, for every species of sin places a stain on the soul.
Let us, then, do everything so as to cleanse away the defile-
ment of sin. First of all the lavjer of baptism cleanses it;
afterwards, there are many and various other methods. For,
since God is merciful, He has granted us, even after baptism,
manifold means of being freed from sin, the foremost of which
is that of almsgiving. For Scripture says: 'Sins are purged
away by almsgiving and faith.' 13
By almsgiving I do not mean that which is the fruit of un-
just dealing, for this is not almsgiving, but cruelty and
mercilessness. Indeed, what profit is there in stripping one
man to clothe another? For the deed must take its beginning
11 Cf. 1 Tim. 3.16.
12 Matt. 5.8.
13 Cf Eccli. 3.33.
HOMILIES 289
from mercy, but that is mercilessness. In fact, even if we give
away all our possessions obtained from other men, it is of
no benefit to us. Zacchaeus is a proof of this, since he declared
at that time that he would propitate God by giving fourfold
what he had defrauded. 14 On the contrary, we who have
robbed of amounts impossible to estimate think that by
giving a little we propitiate God, not realizing that in reality
we are angering Him more. Tell me, if you please, if you
brought to the altar of sacrifice a dead ass, already putrefying,
which you had dragged from the crossroads and streets, would
not all men stone you to death as impious and abominable?
Therefore, what if I should prove that the sacrifice which is
the fruit of robbery is more abominable than that, what kind
of defense shall we obtain? For, let us suppose that some
article of value has been obtained by fraud, is it not more
malodorous than a dead ass? Do you wish to learn how great
the stench of sin is? Listen to the Prophet saying: 'Noisome
and festering are my sores.' 15
On the one hand, you beg God by your words to forget the
evil actions you do, while you yourself, by your deeds of
rapine and greed, cause Him to remember them continually,
as you place your sinfulness on the altar. Actually, this is not
your only offense, but also something more serious than this,
namely, that you are defiling the souls of the saints. For the
altar is a stone, and is consecrated, but the saints always bear
Christ Himself about with them; and do you dare to offer
there anything taken from such a corrupt source?
*No, 3 you reply, c not this money, but some other.'
Stuff and nonsense ! Do you not know that, even if merely
a drop of injustice falls into a large amount of money, the
whole is defiled? Thus, even as someone by casting filth into
a spring of pure water causes it to become altogether
14 Cf. Luke 19.8.
15 Ps. 37.6.
290 SAINT JOHN CHRYSOSTOM
polluted, so also any unjust gain that enters into wealth makes
all of it reek with the stench which comes from it. And so,
then, while we wash our hands on entering a church, do we
no longer cleanse our heart? Surely our hands will not utter
a word? It is the soul that produces words; God gazes down
upon it. If it is defiled, cleanliness of body is of no advantage.
Indeed, what benefit is it if you cleanse your hands exteriorly
while inwardly you have soiled ones? For the grave evil
and one that undermines all virtue is this: that we are
scrupulous about little things and completely neglect the
important ones. Thus, to pray with unwashed hands is a
thing of no consequence, but to pray with conscience un-
cleansed is the worst of all evils.
Listen to what was said to the Jews who were much con-
cerned about such exterior purification : 'Wash thy heart from
wickedness. How long shall hurtful thoughts abide in thee? 316
Let us also wash our hearts, not with filth, but with pure
water; with almsgiving, not with covetousness. First, get rid
of rapine, and then give example of almsgiving. 'Let us turn
from evil and do good. 317 Remove your hands from greed and
bring them thus to almsgiving. But if we defraud one group
with these same hands, even though we do not clothe others
with what has been wrested from them, we shall not, even so,
escape punishment. For the matter that we use for propitia-
tion becomes matter for our complete undoing. Indeed, it is
better not to show pity at all than to show pity in this way.
For example, it was better for Cain not to have offered
sacrifice at all. 18
But, if the man who brought too small an offering angered
God, how will the one who offers the property of others fail
to anger Him? C I have said/ He will declare: c "Thou shalt
16 Jer. 4.14.
17 Cf. Ps. 36.27.
18 Cf Gen. 4.4,5.
HOMILIES 291
not steal/ 3 and do you pay Me honor with stolen goods?
What do you think? That I am pleased with such? 5 There-
fore He will address to you the words : Do you think unjustly
that I will be like yourself? I will reprove you and will draw
up your sins before your eyes. 519
However, may no one of us hear such words, but after
practicing almsgiving with no defects, and with our lamps
brightly gleaming, may we enter the bridal chamber thus,
by the grace and mercy of our Lord Jesus Christ. Glory be
to Him forever and ever. Amen.
Homily 74 (John 14.8-15}
Thilip said to Him, "Lord, show us the Father and it is
enough for us." Jesus said to him, "Have I been so long a
time with you, and you have not known me, Philip? He who
sees me sees also the Father. 3 ' 51
The Prophet said to the Jews: Thou hadst a harlot's
forehead, thou who hast been utterly shameless towards all
men/ 2 In all likelihood he could with justice address these
words, not merely to that city, 3 but also to all those who
brazenly look truth in the face without recognition. For, when
Philip said to Christ: 'Show us thy Father, 3 Christ replied:
'Have I been so long a time with you, and you have not
known me, Philip? 5 Notwithstanding this, there are some who,
even after these words, divorce the Son from the Father,
But what closer relationship do you seek than this one? For,
there are some who, by reason of this statement, have caught
19 C. Ps. 49.21.
1 John 14.8,9.
2 CL Jer. 3.3.
3 Jerusalem.
292 SAINT JOHN GHRYSOSTOM
the malady of Sabellius. 4 However, let us disregard both the
latter group and the others since they fall into opposite
extremes of error and let us examine the exact meaning of
what was said.
'Have I been so long a time with you, and you have not
known me, Philip?' He asked.
'What, then? Are you the Father about whom I am in-
quiring?'
'Not at all,' He replied. That is why He did not say: c You
have not known Him,' but: 'You have not known Me.' The
point that He was making clear above all else was that the
Son is nothing other than what the Father is, though con-
tinuing to be Son in His Person.
But whence did Philip come to ask this question?
Christ had just said: 'If you had known me, you would
also have known my Father,' and He had often said this to
the Jews. Peter frequently had asked Him, as also had the
Jews: 'Who is thy Father?' Furthermore, Thomas had asked
Him, too, but no one had learned anything explicit, and they
were still perplexed at His words. Therefore, when Philip
himself asked: 'Show us thy Father,* he added: 'and it is
enough for us; we are looking for nothing more/ so that he
might not seem offensive and as though carping at Him, along
with the Jews.
Yet Christ had just said: Tf you had known me, you
would also have known my Father/ and He was revealing
His Father through Himself. Philip, on the contrary, reversed
the order and said: 'Show us the Father/ as if he already
knew Christ adequately. However, Christ did not allow him
to remain in error, but set him upon the right road by
instructing him to learn of the Father through Him. But
Philip wanted to see Him with these eyes of the body, perhaps
because he had heard that the Prophets had 'seen' God.
4 Sabellius, a third-century heretic who taught that the Deity is one
Person; see art. 'Monarchians* in Catholic Encyclopedia.
HOMILIES 293
However, Philip, that was merely a humble way of speak-
ing. That is why Christ said: No one has at any time seen
God.' 5 And again: 'Everyone who has listened to the Father,
and has learned, comes to me. 3 'But you have never heard
his voice, or seen his face. 5 And in the Old Testament: 'No
man will see my face and live. 36 What, then, did Christ reply
here? He said reprovingly: 'Have I been so long a time with
you, and you have not known me, Philip?' Moreover, He did
not say: 'You have not seen Me.' but: 'You have not known
Me. 3
'Yes, I certainly do know You, 3 Philip meant, 'so why
should I want to learn about You? At this time I am asking
to see Your Father, yet You say to me: "Have you not known
me? 33 What connection, then, has this with my question?'
A very close connection, to be sure. For, since He is what
the Father is, though He remains the Son, with good reason
does He direct you to His Father in Himself. Next, to dis-
tinguish the Persons He said: 'He who sees me sees also the
Father, 3 lest anyone might say that Father and Son are the
same Person. For, if He were the Father. He would not have
declared : 'He who sees me, sees Him. 3
But how is it that He did not say to him : 'You are asking
the impossible and what is not within the province of man,
for this is a power that I alone have 3 ? He did not say this,
because Philip had declared: 'It is enough for us, 3 as though
He knew Christ. Therefore, He showed him that not even
he had really seen Him. For, surely, He would have seen the
Father, if he had been able to see the Son. For this reason He
asserted: 'He who sees me sees also the Father. If someone
sees me, he will also see Him/ And what He meant is
something like this: 'It is not possible to see either Me or
Him. 3 Philip indeed was seeking for the knowledge gained
5 John 1.18; the words, however, are actually those of the Evangelist,
6 John 6.45; 5.37; Exod. 33.20.
294 SAINT JOHN CHRYSOSTOM
by seeing; and, since he thought he had so seen Christ, and
wished also to see the Father in this way, Christ showed him
that actually he had not even seen Him.
Moreover, if someone should say that in this place 'sight'
means 'knowledge' I will not contradict even him. For He
meant: 'He who knows me, knows the Father. 3 However,
He did not say this, but in the desire to stress the fact of His
consubstantiality He asserted: c He who knows my essence
knows also that of the Father.'
'Now, what is this?' you will say. 'I do not understand you,
for he who knows creation also knows God.' Yet, though all
men know creation and see it, they do not all know God.
On the other hand, let us see what it was that Philip was
seeking to behold. Surely it was not the wisdom of the Father?
Surely not His goodness? By no means; but, actually, what-
ever it is that God is : His very essence.
Therefore Christ replied to this request : 'He who sees me/
Now, he who sees creation does not also see the essence of
God. But 'If anyone sees Me, he does also see My Father, 3
He declared. Moreover, if He were of another essence, He
would not have said this. But, to use a somewhat crude
illustration: no one who is ignorant of what gold is can see
what it is by looking at silver, for the nature of one thing
does not appear in another.
That is why Christ did well to rebuke Philip by saying:
*Have I been so long a time with you? Have you enjoyed the
benefit of such excellent instruction; have you seen miracles
performed with authority, and all the marks proper to the
Godhead, and things which the Father alone could do: sins
forgiven, secret thoughts revealed, death taking flight, a
creature actually being made from earth 7 and have you not
known me?'
7 Referring to the cure of the blind man whose eyes Christ restored by
using clay.
HOMILIES 295
Indeed, because He had been clad in the flesh, for this
reason He said: 'Have you not known me? You have seen the
Father. Do not seek to see more, for in Him you have seen
Me. If you have seen Me, do not inquire further, for in Me
you have known Him. Do you not believe that I am in the
Father? 3 That is: C I am revealed in His essence. The words
that I speak to you I speak not on my own authority.' Do you
perceive their exceedingly close intimacy and proof of their
unity of essence?
'But the Father dwelling in me, it is he who does the works.'
How is it that He began by speaking of words and passed on
to deeds? 3 Indeed, the natural conclusion was for Him to say:
'It is He who speaks the words. 3 However, He here was
referring to two things: both His teaching and His miracles,
or else He spoke in this way because His words also were
deeds.
'How is it, then, that it is the Father who does them? Else-
where, to be sure, He said : "If I do not perform the works of
my Father, do not believe in me; 338 how is it, then, that He
here declares that it is His Father who does them? 3
To show this same thing, namely, that there is no difference
between the Father and Son. And what He meant is this:
'The Father would not have done one thing and I, another/
In another place, indeed, it is both He and His Father who
work, when He says: 'My Father works even until now, and
I work. 39 In the other statement He proved that there is no
distinction between Their works and here also He showed that
Their works are the very same.
And if, on face value, the words show humility, do not
wonder at the fact. It was after first saying: 'Dost thou not
believe, 5 that He then made this statement, to show that He
8 John 10.37.
9 John 5.17.
296 SAINT JOHN CHRYSOSTOM
couched His words In this way for the sake of bringing Philip
to believe. For He was dwelling in their hearts. 10
'Do you believe that I am in the Father and the Father in
me?' On the one hand, on hearing of 'the Father 3 and c the
Son' you ought to seek for nothing more in proof of Their
close relationship in Their essence. But if, on the other hand,
this were not sufficient to show Their equality and consubstan-
tiality, you would also learn it from Their works. Moreover,
if the words: 'He who sees me sees also the Father were
spoken of Their works, He would not have said further on:
'Otherwise believe because of the works themselves.'
Next, to show that not only could He do these works, but
also others much greater than these, He continued in exalted
terms. For He did not say merely: 6 I can perform yet greater
works than these, 3 but something much more remarkable.
He declared: l l can even grant to others to perform still
greater works than these. Amen, amen, I say to you, he who
believes in me, the works that I do he also shall do, and
greater than these he shall do, because I am going to the
Father. 5 That is: 'In future the working of miracles is your
prerogative because I am going away.'
In the next place, when He had finished what the discussion
demanded, He declared: 'Whatever you ask in my name, you
will receive, and I will do this that the Father may be
glorified in me. 3 Do you perceive how once more it was He
Himself who was the doer? For He asserted: 'It is I who will
do this.' Further, He did not say: 'I will ask my Father, 5 but
'in order that the Father may be glorified in me/
Now, before this, to be sure, He had said: 'God will
glorify him in himself'; 11 here, on the contrary, He Himself
will glorify the Father. For, when It is apparent that the Son
can do great things, He that begot Him will be glorified .
But, what is the meaning of c ln my name'? As the Apostles
said: 'In the name of Jesus Christ, arise and walk. 3 For He
10 Hence, knew their inmost thoughts.
11 John 13.33.
HOMILIES 297
Himself gave them power to perform the miracles which they
worked. 'And the hand of the Lord was with them. 312
'That I will do/ He declared. Do you perceive His
autonomy? Does He Himself perform the miracles worked by
others, while He is not powerful enough to accomplish what is
done by Himself, but receives power from His Father? Who,
indeed, could say such a thing?
'Why, then, did He relegate this statement to second
place? 313
To confirm His first statement and to show that what He
had said before was said out of condescension to their
weakness. And the words, C I am going to the Father/ have
this meaning: C I shall not perish, but ever remain in My own
rank, and I am in heaven.'
Moreover, He said all these things to encourage them. For
it was probable that, as they did not yet understand about
the Resurrection, they would consider His words sad tidings.
Therefore, because of His all-embracing solicitude for them,
He promised that they also would perform for others such
good works as He had been performing, by this assurance
proving that He would always remain with them, and that
He not only would remain with them, but would display
still greater power.
Let us, then, follow Him and take up our cross. Even if
there is no persecution at hand, there is opportunity for
another kind of death. 'Mortify therefore your members
which are on earth/ Scripture says. 14 Therefore, let us quench
the fire of lust; let us slay anger; let us destroy envy. This is
a living sacrifice. 315 This sacrifice does not end in the ashes of
the funeral pyre; nor is it dispersed in smoke; nor does it
12 Acts 3.6; 11.21.
13 That is, He first mentioned the miracles to be performed by others
through faith in Him, and only afterwards declared that He Himself
would do whatever was asked in His name.
14 Col. 3.5.
15 Cf. Rom. 12.1.
298 SAINT JOHN CHRYSOSTOM
need wood or fire or sword. It has the Holy Spirit as fire and
sacrificial knife.
Making use of this sacrificial knife, cut out of your heart
what is superfluous and does not belong there. Remove what
interferes with your sense of hearing. For, disorderly impulses
and evil desires have the habit of preventing the entrance of
God's word. I say this for, when the desire for wealth stands
in the way, it does not permit you to hear the teaching about
almsgiving. When envy is present, it becomes an obstacle to
instruction about charity. Again, some other disorderly ten-
dency assails the soul in turn and makes it still more apathetic
towards everything.
Well, then, let us do away with our evil desires. I say this
for it is sufficient to will it, and all of them will be snuffed
out. Yet, I beseech, let us not be of the opinion that the love
of wealth has a despotic power over us, but let us realize that
the tyranny lies in our own love of ease. There are many, of
course, who assert that they do not know what wealth is,
for this desire is not one rooted in our nature. Our natural
tendencies, to be sure, were implanted in human nature long
ago and even from the beginning; but for a long period of
time even the existence of gold and silver was unknown. From
what source, then, did this desire for them grow so strong?
From vainglory and excessive love of ease.
In fact, some of our desires are necessary ones, others are
natural, while others are neither of these. For example : those
desires which destroy the principle of life if they remain
unfulfilled, are natural and necessary, like the desires to eat
and drink and sleep; whereas carnal desire is natural, but not
necessary, for there are many who do not satisfy this, yet do
not die. But the desire for wealth is neither natural nor neces-
sary, but superfluous. And if we wish, we need not accept its
domination. As a matter of fact, even Christ, who in speaking
of virginity said: 'Let him accept it who can/ did not speak
HOMILIES 299
thus of money. On the contrary, what did He say? *E very one
who does not renounce all that he possesses Is not worthy of
Me. 516 He exhorted them to practice the latter renunciation
which was easy to do, while He merely left to their choice the
renunciation of the other desire which prevails over many men.
Well, then, why do we deprive ourselves of all defense? For,
the man -who is vanquished by the more compulsive passion
will not suffer much punishment. But he who has been
worsted by the weaker one will be deprived of all excuse.
What shall we reply when He says: 'You saw me hungry and
you did not give me to eat?' 17 What excuse shall we have?
Shall we plead our poverty as completely exonerating us? But
we are not more poverty-stricken than that widow who by
putting in two oboli 18 put in more than all.
Indeed, God will demand not how great was the amount of
our contribution, but the measure of our good will, and this
is evidence of His solicitude for us. Let us, therefore, in
admiration of His mercy, make the offering we have it in our
power to make, in order that, after securing the abundant
mercy of God, both in this life and in the life to come, we may
be able to enjoy the blessings promised to us, by the grace and
mercy of our Lord Jesus Christ. Glory be to Him forever and
ever. Amen.
16 Matt. 19.12; cf. Luke 14.33.
17 Cf. Matt. 25.42.
18 Cf. Luke 21.1-4. In the Greek New Testament the coins are called
XTrrcc> ('mites') . For a brief but informative summary of the kinds
and the value of coins current in Palestine in the time of Christ, see
the Glossary in the Confraternity New Testament, s.v. 'Money/
300 SAINT JOHN CHRYSOSTOM
Homily 75 (John 14.15-30)
'If you love me, keep my commandments. And I will ask
the Father and he will give you another Advocate to dwell
with you forever, the Spirit of truth whom the world cannot
receive, because it neither sees him nor knows him. 31
At all times it is works and deeds we need, not vain display
in word. For, it is easy for a person to make promises, but not
as easy to carry them out. Why, indeed, do I say this? Because
there are many at present who say that they fear and love
God, while they give example of the opposite in their deeds.
God, on the contrary, seeks for the love that is evidenced by
deeds.
That is why He said to His disciples: e lf you love me, keep
my commandments.' For, since He had said: Whatever you
ask, that I will do, 3 in order that they might not think that the
mere asking was enough, He added: 'If you love me. 3 He
meant : 'Then I will do what you ask. 3
But because, on hearing: I am going to the Father, 3 it was
likely that they were troubled, He declared: 'The fact that
you are troubled at these words does not mean that you love
Me, but your love is proved by your obedience to My words.
I have given you a command to love one another: that you
should do to one another as I have done to you. Your
obedience to these words and your submission to the Beloved
prove your love.
'And I will ask the Father and he will give you another
Advocate.' Once again the statement is one of humble tenor.
It was probable that, because they did not yet rightly know
Him, they would miss that companionship with which they
had grown so familiar : His conversation, His presence in the
flesh, and would receive no consolation if He were absent.
Therefore, what did He say? e l will ask the Father and he
1 John 14.15-17.
HOMILIES 301
will give you another Advocate 5 ; that is, 'Another like Me.*
Let those afflicted with the disease of Sabellius 2 blush for
shame, and likewise those who do not have the proper
opinion of the Holy Spirit. 3 And they should be discomfited,
for the marvel of His statement is this: that with one blow
it has felled heresies that teach doctrines diametrically oppo-
site. For by saying e another' He showed His distinction of
Person; and by saying 'Advocate, 3 He showed the sameness
of Their essence.
'But why did He say: "I will ask the Father 33 ?'
Because, if He had said 'I will send, 3 they would not have
believed in the same way, and at the moment what He was
striving to achieve was this: that He should be believed.
Later, to be sure, He would Himself declare that it was He
Himself who sent Him, in the words, 'Receive the Holy
Spirit. 34 Here, however, that He might make His words seem
credible to them. He said that He would ask the Father.
'Since John said of Him: "Of his fullness we have all
received,' 3 how is it that He receives from another what He
has? And again: "He will baptize you with the Holy Spirit
and with fire. 3 ' 5 But how much greater was His power than
that of the Apostles, if He was going to ask the Father to give
the Spirit to others, inasmuch as the Apostles are frequently
to be seen doing this, even without prayer? And if the Spirit
is sent by the Father in answer to Christ's prayer, how is it
that the Spirit Himself descends at times of His own accord?
Furthermore, how can the Spirit be sent by another, when He
is everywhere present, and "divides to everyone according as
He wills," and says with authority: "Set apart for me Saul
and Barnabas 53 ? 36
2 That is, those who support the erroneous belief that there is but one
Person in God.
3 See art. TneumatomachT in Catholic Encyclopedia.
4 John 20.23.
5 John 1.16; Luke 3.16.
6 1 Cor. 12.11; Acts 13.2.
302 SAINT JOHN CHRYSOSTOM
Though these ministers were engaged in the sendee of God,
He summoned them with authority to His own works, not
because He was calling them to a different work, but to show
His power.
'What, then, is the meaning of "I will ask the Father"?'
you will say.
He said it to show the time of the coming of the Spirit. For,
when He had purified them by His sacrifice, then the Holy
Spirit would descend upon them. Yet why did He not come
upon them while Jesus w r as still with them? Because the
Sacrifice had not yet been offered up. But, when at length
sin had been destroyed, and they themselves were being sent
into danger and were preparing for the contests, it was
necessary for the Anointer to come.
'But why did the Spirit not come immediately after the
Resurrection?'
In order that, when they were imbued with an ardent
desire for Him, they might receive Him with much love. For,
as long as Christ was with them, they were not in distress.
But when He had gone away, they would welcome the
Spirit very eagerly, because they had been made destitute and
were in a state of great fear.
'He will dwell with you. 3 This means that not even after
death will He depart. But in order that, on hearing 'Advo-
cate, 3 they might not conceive the notion that there would
once again be another Incarnation, and that they might not
expect to behold Him with their eyes, to set them right He
said: 'Whom the world cannot receive, because it does not
see him. For he will not be with you as I am, but he will
dwell in your very souls. 3 This indeed is the meaning of e He
will be in you. 3
Further, He called Him 'the Spirit of truth/ thus making
reference to the types found in the Old Testament. 'That lie
may dwell with you. 3
HOMILIES 303
'What is the meaning of "may dwell with you 5 '?'
The meaning He Himself had when He said: 'I am with
you,' 7 In addition. He was also implying something else,
namely: c He will not undergo the sufferings which I shall
endure, nor will He ever go away. Whom the world cannot
receive, because it does not see Him. 9
'What is that, please? Was He, then, actually one of the
things that can be seen? 5
By no means. On the contrary, Christ here meant mental
vision. Indeed, He added 'and does not know him,' for He
was accustomed to use the term 'sight 5 with reference to
precise knowledge. For, since sight is more penetrating than
the other senses. He frequently referred to clear knowledge
under that figure. Moreover, in this place He called the
wicked 'the world,' thus at the same time consoling the
Apostles by endowing them with a special gift. 8
See how very sublime His words about the Spirit were ! He
said: 'He is another like Me. 3 He declared: 'He will not
leave you.' He asserted: 'He is coming to you alone, even as
I have done. 3 He said: 'He will dwell with you. 3 However, not
even by these words did He dispel their sadness, for they were
still seeking Him and His companionship. Accordingly, to
cure them of this, He said: 'I will not leave you orphans; I
will come to you. 3
He meant: 'Do not be afraid. It is not because I shall be
separated from you forever that I have said that I am sending
another Advocate. Nor is it because you will no longer see
Me that I have said that He will dwell with you. And I say
this for I Myself also will come to you. I will not leave you
orphans. 3 In fact, it was because He had begun by saying:
'Little children, 3 that He here also said : 'I will not leave you
orphans. 3
7 Matt. 28.20.
8 The power of knowing and receiving the Holy Spirit.
304 SAINT JOHN CHRYSOSTOM
Accordingly, at the beginning He had asserted: c You will
come where I am going, 3 and 'In my Father's house there are
many mansions. 3 However, in this place, inasmuch as that
time was far distant. He gave them the promise of the Spirit.
But, because they were ignorant of the real meaning of His
words, they were not sufficiently heartened by them, so He
said: C I will not leave you orphans. 3 Indeed, they particularly
needed this reassurance.
However, the words, I will come to you, 3 seemed to imply
that He would be present with them. Therefore, lest they seek
once more for the same kind of presence as they had done
before notice that He did not simply state the fact, but spoke
in riddles. For, after saying: 'Yet a little while and the world
no longer sees me, 3 He added : 'But you see me. 3 It was as if
He said: C I will come to you, though not in the same way as
before, when I was always present with you every day/
Moreover, in order that they might not say: c How is it,
then, that You said to the Jews, "From this time forth you
will not see me' 3 ? 3 He answered this objection by saying: C I
will come only to you, as also will the holy Spirit. 3
Tor I live, and you shall live. The cross, therefore, will not
separate us forever, but will place Me in eclipse for a brief
time only. 5 It seems to me that He meant not merely the
present life but also the time to come. c ln that day you will
know that I am in my Father, and you in me, and I in you.'
Therefore, the part of this statement referring to the Father is
asserted of His essence, while what He said with reference to
the Apostles is indicative of their union with God and of the
aid they derived from Him,
Do you ask: 'How is this reasonable, pray? 3
How, then, is the contrary reasonable? For great, even
infinite, is the difference between Christ and His disciples.
Furthermore, even if the same words are used of both, do
not wonder at that. For Scripture is often accustomed to
HOMILIES 305
employ the same words, applied both to God and to men,
though not in the same sense. Thus, when we are called gods
and sons of God, 9 the expression, though used both in regard
to us and in reference to God, does not have the same potency
for both. Moreover, the Son is called the image and glory of
God. And so are we, but there is a great difference. And
again: 'You are Christ's, and Christ is God's, 510 but Christ
is not God's in the same way as we are Christ's.
However, what is the meaning of His words? 'When I rise
from the dead, 5 He meant, c you will know that I am not
separated from the Father, but I have the same power as He,
and that I am always with you, since events will loudly pro-
claim the assistance which I impart to you: when your
enemies are vanquished, when you preach with eloquence,
when difficulties are removed from your midst, when your
apostolate flourishes from day to day, when all men acquiesce
and give way to the doctrine of holiness. As He has sent me,
I also send you. 311 Do you perceive that not even here has the
expression 12 the same force? For if we accept it as having the
same meaning for both, the Apostles will be in no wise
different from Christ.
'But why did He say: "In that day you will know 35 ?'
Because it was then that they would see that He had risen
and was present with them; it was then that they would learn
the true faith. Great indeed is the power of the Spirit, who
taught them all things.
*He who has my commandments and keeps them, he it is
who loves me.' In truth, it is not enough merely to have them,
but we also need to observe them carefully. But why did He
repeatedly say the same thing to them, as: 'If you love me,
9 Cf. Gal. 3.27.
10 1 Cor. 3.23; cf. 11.7; Col. 1.15.
II John 20.22.
12 That is, the word 'send/
306 SAINT JOHN CHRYSOSTOM
keep my commandments 5 ; and: He who has my command-
ments and keeps them 5 ; and: c if anyone hears my word and
keeps it, he it is who loves me. He who does not hear my
words, does not love me/
I think that He was referring indirectly to their grief. He
had taught them many truths about His death, for He had
said: 'He who hates his life in this world keeps it unto life
everlasting/ and, 'He who does not take up his cross and
follow me is not worthy of me/ 13 and He was also going to say
still others. In reproof of them, therefore, He said: 'Do you
think that it is out of love that you are grieving about My
departure? A proof of love would be, rather, not to be sad.*
And it was because He wished to establish this fact with
finality that He summarized His discourse by returning to it.
For, c lf you loved me,' He declared, 'you would rejoice that
I am going to my Father.'
( As it is, however, you endure the prospect of this with
fear. But to be so disposed toward death is not the attitude of
those who are mindful of My commandments, for you must
be crucified if you really love Me. And I say this for My words
urge you not to be afraid, because of those who kill the body.
My Father loves men who are not thus afraid and I do also.
And I will manifest myself to them.' 14
Then Judas 15 said: 'How is it that thou art about to mani-
fest thyself to us?' Do you see that their souls were oppressed
by fear? For he was disquieted and troubled, and thought that
he was going to behold Christ in a dream, as we see the dead
[when He manifested Himself], Listen, therefore, to what He
said in order that they might not conceive this suspicion : 'My
Father and I will come to him and will make our abode with
him.' It was as if He said : 'As My Father reveals Himself, so
do I, also.'
15 John 12.25; Matt. 10.38.
U Cf. Matt. 10.28.
15 Not Iscariot, but the brother of James the Less; see Jude 1.1.
HOMILIES 307
Moreover., it was not only by this means that He dispelled
that suspicion, but also by saying: We will make our abode
with him/ for this does not happen in dreams. And please
notice that the disciple was troubled and did not dare to say
in so many words what he wanted to say. For he did not say :
'Woe is me, that you are departing this life and are going to
appear to us, as the dead do.' On the contrary, he did not
speak thus, but said : 'How is it that thou art about to mani-
fest thyself to us, and not to the world?* Accordingly, Christ
replied: C I find you deserving of this because you keep My
word.'
Now, the reason why He predicted future events as He did
was in order that when they should see Him afterwards, they
might not think Him an illusion. Furthermore, lest they
think that He would appear to them in the manner I have
described, 16 He also mentioned the reason for His manifesting
Himself to them, namely: 'because you keep My command-
ments.' And He stated, too, that the Spirit also would mani-
fest Himself in this way.
Now if, despite the fact that they had been with Him so
long a time, they did not yet readily accept the idea of that
existence after the Resurrection or, rather, they could not
even conceive of it what would have been their reaction if
He had revealed it to them in all its glory from the start? And
that is why He partook of food with them : 17 that they might
not think that what they saw was a ghost. In fact, they did
think this, when they beheld Him walking on the water, 18
even though His very appearance was clearly evident and He
was not far distant. Therefore, what notion would they not
have conceived if, without being prepared for it, they had
16 That is, as a vision in a dream.
17 During His first apparition to the Eleven after the Resurrection; see
Luke 24.36-43.
18 Cf. Matt. 14.26.
308 SAINT JOHN CHRYSOSTOM
beheld Him risen, after seeing Him arrested and lying in His
shroud? Therefore, He continually spoke to them of the fact
that He would appear to them, and why and how He would
appear, in order that they might not think that He was a
ghost.
'He who does not love me does not keep my words. And
the word that you have heard is not mine, but that of him
who sent me. Hence, he who does not listen to these words
not only does not love Me, but also does not love my Father.
For if hearing my commandments is a proof of love, and if
these commandments are also my Father's, then he who hears
them, loves not the Son only, but also the Father/
'Then how can the word be Yours and also not Yours at
the same time? 3
This means : I utter not a syllable without my Father, nor
do I say anything at all of My own, not in conformity with
His will.
'These things I have spoken to you while yet dwelling with
you. 5 Now, the meaning of these teachings was not clear to
them, and some they did not understand at all, while they
were at least in doubt about most of them. Therefore, in order
that they might not once again become troubled, and that they
might not say: 'What commandments?' He freed them from
all anxiety by saying: 'But the Advocate, whom the Father
will send in my name., he will teach you. Perhaps my words
are not clear to you now, but he will teach their meaning
clearly. 5
However, the words 'yet dwelling with you 5 imply that He
was about to go away from them. In order that they might
not be dejected, He then said that, as long as He Himself
remained with them, the Spirit would not come, nor would
they be able to comprehend anything great or sublime. More-
over, He said this to them to prepare them to bear up nobly
under the trial of His departure, because it would be produc-
HOMILIES 309
tive of great blessings for them. And He continually referred
to Him as the Advocate, 19 because of the afflictions then be-
setting them.
Therefore, because they were disturbed on hearing even
these things as they thought of the troubles, the warfare,
His departure see how He once more attempted to soothe
them by saying: Teace I leave with you,' all but saying:
'What harm do you suffer from worldly care, as long as you
are at peace with Me? This peace, indeed, is not such as the
world's. For outward peace is often dangerous and vain and
of no help to those who possess it, whereas the peace that I
give is the kind that causes you to be at peace with one an-
other, and this makes you stronger.'
However, since He had once again said: 'I leave,' and these
were the words of one on the point of departing, and this
was enough to disturb them, for this reason He again said:
"Do not let your heart be troubled, or be afraid.' Do you see
that they were afflicted partly by love, partly by fear? 'You
have heard me say to you, "I go away to the Father and I am
coming to you." If you loved me, you would rejoice that I
am going to the Father, for the Father is greater than I.'
Now what joy would this bring them? What consolation?
What, then, do the words mean? They did not yet
understand about the Resurrection, nor did they as yet have
the opinion of Him that was befitting His dignity (how,
indeed, could they, when they did not even grasp that He
would rise from the dead?), but they did regard the Father
as great. Therefore He said: 'Even if you are afraid for Me
because you think I am not powerful enough to protect My-
self, and if you have no confidence that I shall see you again
after the crucifixion, still, on hearing that I am going to the
Father, you ought to rejoice at length, because I am going
19 Or 'consoler'; see Confraternity Commentary 343.
310 SAINT JOHN GHRYSOSTOM
to One who is greater and who can therefore solve all dif-
ficulties. You have heard me say to you . . /
Why did He add this?
'I am so sure of future events/ He meant, 'that I even
foretell them; thus, I have no fear. Therefore, I have told you
this 20 and the events to follow it, before it comes to pass, that
when it has come to pass you may believe that I am God.'
It was as if He said: c You would not know it, would you,
if I did not say so? But I would not say it, unless I were sure
of it. 3
Do you perceive that the statement is one of humble tenor?
And I say this for, when He said: 'Dost thou suppose that
I cannot entreat my Father, and he will furnish me twelve
legions of angels, 321 He was answering a suspicion in the
minds of His hearers. For, no one could claim, even if he
were very much demented, that Christ could not help Him-
self, but needed angels to rescue Him. On the contrary, it
was because they esteemed Him only as Man that He said:
'twelve legions of angels.' Yet He merely asked them a ques-
tion, and cast them prostrate on the ground. 22
But, if someone should assert that the Father is 'greater'
in so far as He is the begetter of the Son, we shall not con-
tradict this* 23 However, this, to be sure, does not cause the
Son to be of another substance. And what He meant was
something like this: c As long as I am here, it is reasonable
for you to think that we are in danger. But if I go away to
20 *I am going to the Father.'
21 Matt. 26.53.
22 Cf. John 18.4-6.
23 Christ's words, 'The Father is greater than I/ are predicated of His
human nature, according to the opinion more acceptable to present-
day Scriptural exegesis. The explanation offered here by St. John.
Chrysostom that the Son has His divine nature from the Father and
that the Father may be said to be greater in that sense has been
approved by some other Church Fathers as well. See Confraternity
Commentary 344-345.
HOMILIES 311
the Father, be sure that we are safe, for no one will be able
to prevail over My Father. 3 Now He addressed all this, of
course, to the weakness of His disciples. 'I Myself indeed have
complete confidence and account death as nothing.'
That is why He said: I have told you before it comes to
pass.' He meant: 'But since you cannot yet accept my state-
ment about these matters, I shall bring the Advocate to you
from the Father whom you esteem as powerful.' Then, after
He had heartened them. He once again spoke of sorrowful
things. 'I will no longer speak with you, for the prince of
this world is coming, and in me he has nothing. 3
By 'the prince of this world 3 He meant the Devil, and was
calling evil men 'this world. 3 He does not rule over heaven
and earth, because he would upset everything and destroy it,
but he rules over those who have surrendered themselves to
him. Therefore, He calls him prince of the darkness of this
world, again calling the evil deeds performed here c darkness.'
'What, then, will the Devil destroy You? 3
'Not at all, for in Me he has nothing/
'How, then, will they put You to death.'
'Because I will it and that the world may know that I love
the Father, For I am not subject to death,' He meant, 'nor
am I in the Devil's power, but I am submitting to these suf-
ferings because of My love for the Father.'
Furthermore, He said this that He might once more stir
up their courage, and that they might learn that it was not
against His will, but freely willing it, that He came to this
suffering, and in scorn of the Devil. Indeed, it was not
enough to have said once : 'Yet a little while I am with you,'
but He repeatedly referred to this sad theme, with good
reason, until He should make it readily accepted by them,
interjecting into it, besides, information that was salutary for
them to know.
Therefore, at one time He said: 'I go away and I am
312 SAINT JOHN CHRY SOSTOM
coming to you 3 ; and: 'That where I am, there you also
may be*; and: 'Thou canst not follow me now, but thou
shalt follow later; and: T am going to the Father 3 ; and:
'The Father is greater than F; and: 'I have told you before
it comes to pass 3 ; and: T shall not suffer because I must,
but because of my love for the Father/ He spoke thus so that
they would realize that His Passion was not a destructive or
a harmful thing, if actually both He who loved the Father
very much, and the Father who was beloved by Him, willed
it so. Accordingly, therefore, though introducing a judicious
admixture of these consoling facts. He also spoke repeatedly
of the sad things as well, to train their understanding.
Now I say this for He spoke to console them when He
said: 'He will dwell with you 3 and 'It is expedient for you. 524
Indeed, it was on this account that He said innumerable
things of the Spirit in anticipation of His coming: 'He will
be in you, 3 and : 'The world cannot receive Him, 5 and : 'He
will bring all things to your mind, 5 and: 'Spirit of Truth, 5
and: 'Holy Spirit, 3 and: 'Advocate,' and: 'It is expedient
for you. 3 He said this that they might not be dejected, think-
ing that there would be no one to protect and help them.
Moreover, He asserted that it was expedient for Him to leave
them, to teach them that the Spirit would make them spiritual
men.
Indeed, let us see that this has actually taken place. For,
after receiving the Spirit, men who had been fearful and
trembling precipitated themselves into the midst of dangers
and were ready to face the sword, and fire, and wild beasts,
and the sea, and every sort of punishment. Further, men who
were simple and unlettered discoursed with such eloquence
as to astonish their hearers. For, the Spirit transformed them
into instruments of steel instead of clay, and gave them wings,
and did not permit them to quail before any human agency.
24 John 14.17; 16.7.
HOMILIES 313
Truly that grace is such that, if it finds discouragement, it
dispels it; if it finds evil desire, it consumes it; if it finds fear,
it casts it out; in fine, it does not permit the man who shares
in it to be merely human, but causes him, as if transported to
heaven itself, to contemplate all things there. That is why no
one of those who came under its sway claimed anything as
his own, but they were continuing in prayer 'with gladness
and simplicity of heart.' To be sure, the Holy Spirit particu-
larly requires this. For 'the fruit of the Spirit is joy, peace,
faith, kindness. 525
c Yet spiritual men also are often sad,' you will object.
Yes, but their sadness is sweeter than joy. Cain, indeed, was
saddened, but his was the sadness of this world. 26 Paul, also,
was saddened, but his was sadness according to God. 27 In
truth, everything that is spiritual has a very great reward; just
as everything worldly has the worst of punishments. Let us,
therefore, attract to ourselves the invincible aid of the Spirit,
by keeping the commandments, and we shall be not inferior
to the angels. For it is not because they are incorporeal that
they are as they are (indeed, if this were so, no incorporeal
being would be evil), but free will is completely responsible
for everything. Therefore, among incorporeal beings, some
have been found worse than men and even beasts; and,
among those possessed of bodies, some have been found better
than incorporeal beings. Certainly, all the just men have
accomplished whatever righteous deeds they have to their
credit, even while dwelling on earth and possessing bodies.
For they have lived on earth as pilgrims and strangers, and
dwell in heaven as citizens.
Well, then, do not say: C I am impeded by the flesh; I can-
25 Gal. 5.22,23; cf. Acts 2.46.
26 That is, he was downcast out of envy of his brother; see Gen. 4.5-7.
27 That is, his sadness was prompted by zeal for the glory of God, and
not caused by sinful or worldly considerations; see, for example, Rom.
9.1-5; Gal. 6.14.
3 14 SAINT JOHN CHRYSOSTOM
not win out or take on myself efforts to acquire virtue. 5 Do
not thus accuse your Creator. For, if the flesh makes it im-
possible to possess virtue, the fault is not ours. However, the
company of the saints have shown that in reality it does not
make this impossible. The nature of the flesh did not prevent
Paul, for instance, from becoming such a saint as he became,
or Peter from receiving the keys of heaven. Further, Henoch,
though possessed of the flesh, was taken by God and seen no
more. Thus Elias, also, was snatched up to heaven, together
with his flesh; and Abraham, together with Isaac and the
latter's son, though they possessed the flesh, shone forth
resplendent. Furthermore, Joseph in the flesh overcame that
brazen woman. 28
Yet, why do I speak of the flesh? For, if you place bonds
on it, there is no harm done. 'In truth, even if I am bound,'
said Paul, e yet the word of God is not bound. 329 Still, why do
I speak merely of chains and bonds? Add both imprisonment
and bolts, but, even so, these do not become a hindrance to
virtue. It was thus, indeed, that Paul instructed us in the
faith. For, iron is not a restraint on the soul, but fear is, and
the desire for possessions, and the innumerable passions. These
bind us even if the body has been set free.
c But these passions are spawned by the body, 3 you will say.
These words of yours are pretense and deceitful evasion.
For, if the passions were brought forth by the body, all men
would remain in subjection to them. Just as it is not possible
to escape from weariness, and sleep, and hunger, and thirst,
because they belong to our nature, so also, if the passions were
such, they would not allow anyone to be free from their
despotic rule. But if, in fact, many do escape from them, it is
quite clear that such imperfections proceed from a sluggish
soul.
28 Cf. Gen, 5.24; 39.7-12; 4 Kings 2.11.
29 2 Tim. 2,9.
HOMILIES 315
Let us, then, put a stop to this, and let us not accuse the
body, but let us place it in subjection to the soul, in order that,
with it held in control, we may obtain everlasting blessings,
by the grace and mercy of our Lord Jesus Christ. Glory be to
Him forever and ever. Amen.
Homily 76 (John 14.31-15.10}
'Arise, let us go from here. I am the true vine, you are the
branches, and my Father is the vine-dresser.' 1
A lack of spiritual understanding makes the soul weak and
ignoble, just as being well instructed in heavenly doctrine
makes it great and noble, for, if it does not benefit by the
instruction given it, it is weak, not by nature, but by choice.
In fact, when I see man, at one time bold, becoming craven
at another, I maintain that this behavior is not a defect in-
herent in his nature, for the qualities inherent in his nature
are invariable. Again, when I see those who were just now
craven becoming suddenly bold, I once more draw the same
conclusion, and ascribe all to their free choice.
The disciples also were cowardly before they gained the
spiritual understanding they needed, and were deemed worthy
of the gift of the Spirit; later, however, they became bolder
than lions. And Peter, who had not been able to endure the
taunts of a little maid, was crucified head downward, and was
scourged, and, though exposed to perils without number, did
not hold his tongue. On the contrary, he endured his
sufferings as if they were but a dream, so freely did he speak
out not, however, before the crucifixion. Therefore Christ
said : Arise, let us go from here. 3
'Why did He say that, may I ask? Was He unaware of the
hour when Judas would approach? Or else was He afraid that
1 John 14.31-15.1.
316 SAINT JOHN CHRYSOSTOM
Judas would come there and arrest them and that those who
were plotting against Him would approach before He had
completed that noblest of His instructions? 3
Perish the thought! These notions are far removed from
His exalted dignity !
'Well., then, if He was not afraid, why in the world did He
take them away from there? Why did He not finish His
discourse, and then bring them to the garden that was so
well known to Judas? Moreover, even if Judas were present,
could He not have blinded His opponents' eyes, as He had
done even when He was not present? Why, then, did He
depart from the supper room? 2
He was giving His disciples a short respite. And He was
doing this for it was likely that, because they were in a place
that was easy of access, they were fearful and apprehensive,
both because of the time and by reason of the place. And this
was so for it was the dead of night and it was impossible for
them even to pay attention to what He was saying. On the
contrary, they could only be continually distracted by
thoughts of those who were on their way to them. And es-
pecially was this true because the discourse of the Master
caused them to expect fearful things. For, c Yet a little while/
He said, c and I will not be with you, and the prince of this
world is coming. 5
Because, on hearing such words as these, they became
deeply disturbed as if they were going to be captured almost
at once, He therefore brought them to another place, so that,
thinking they were in safety, they would at last listen to Him
without trepidation. And this was necessary for they were
about to hear teachings of great import. That is why He
2 Whether Christ actually suited the action to the word and left the
cenade at this point is a question that has occupied exegetes down
to our own day. St. John Chrysostom's interpretation, though reason-
able enough on the whole, does not account for the implication to
the contrary in 18.1. See Confraternity Commentary 345.
HOMILIES 317
said: 'Arise, let us go from here.' Then He went on to
declare : 'I am the vine, you are the branches. 5
'What did He wish to imply by the parable? 3
That it is not possible for anyone to have life if he does
not pay attention to Christ's words, and also that the miracles
that would later take place would be performed through the
power of Christ.
'My Father is the vine-dresser.'
'What is this, then? Does the Son need assistance?'
Perish the thought! For this illustration does not mean
that. In fact, see how very carefully He developed the parable.
He did not say that the root profits by the care of the vine-
dresser, but the branches. Furthermore, in this context He
made mention of the root in no other connection than that
they might learn that nothing can be done without His power
and that they must be united to Him by faith as the branch
is to the vine.
'Every branch in me that bears no fruit the Father will
take away.' Here He was referring by implication to conduct,
to show that it is not possible to be in Him without works.
'And every branch that bears fruit he will cleanse,' that is,
will give it the benefit of much care. Even though in reality
the root needs care before the branches do to be dug
around, to be dressed He said nothing at all of it here, but
confined Himself to the branches. He was showing that He
Himself was sufficient to Himself, while His disciples were
in need of much assistance from the vine-dresser, even if
they were of very excellent virtue. That is why He said: 'The
one that bears fruit he will cleanse. 3
The other one, indeed, since it is without fruit, cannot be
in the vine, while this one, since it bears fruit, is rendered
more fruitful. Now, one might say that this statement was
made with reference to the persecutions that were at that
time about to descend on them. For the words, 'He will
318 SAINT JOHN CHRYSOSTOM
cleanse it, 3 mean 'will prune it/ an operation which makes
the branch more fruitful. By this He showed that their trials
would make them stronger.
Next, in order that they might not inquire into the
underlying meaning of these statements, and lest He should
once again cast them into a state of anxiety, He assured
them: 'You are already clean because of the word that I
have spoken to you. 5 Do you see how He was calling their
attention to the fact that He takes care of the vines? For He
meant: 'I have cleansed you,' although, to be sure, He
had previously pointed out that the Father does this. How-
ever, there is no difference between the operation of Father
and Son.
'And now you must do your part in this.' 3 Then, in order
to show that actually He had no need of their co-operation,
but that, on the contrary, it was to benefit them that He
urged this, He added: 'As the branch cannot bear fruit of
itself, so neither can he who does not abide in me.' Thus, lest
they become estranged from Him because of their fearfulness,
He bolstered up their souls that were being unnerved by
fear, and bound them closely to Himself, and held out to
them fair hopes for the future. For the root abides, but it is
the lot of the branches to be taken away or to be allowed to
remain. Therefore, after urging us on from both motives
both reward and punishment He particularly stressed the
need of our co-operation.
'He who abides in me, and I in him/ Do you see that the
Son contributes no less than does the Father to the care of
the disciples? The Father, to be sure, cleanses them, but the
Son keeps them in Himself. Now, to abide in the root causes
the branches to bear fruit. For, even if the branch is not
pruned, if it abides in the root it bears fruit, though not as
much as it ought. On the contrary, the branch that does not
3 Tliat Is, 'Abide in me/
HOMILIES 319
abide in the root bears no fruit at all. Nonetheless, it is
clear that the cleansing of the branch is the work of the
Son, also, and likewise that abiding in the root is attributable
to the Father who begot the Root.
Do you perceive that all has a common origin: both the
cleansing of the branch and the profiting by the power
derived from the root? Therefore, the loss [for him who does
not abide in the vine] is great: even the inability to do
anything. 4 However, He did not make the punishment
consist merely in this, but He made the word embrace more.
For 'he shall be cast outside, 3 He said, no longer enjoying
the cultivation of the vine-dresser, 'and will wither.' That is,
if he did possess any part of the root, he is dispossessed of it;
if he had any grace, he is stripped of it and is bereft of all
help and life from that source. And what is the final step?
'He will be cast into the fire.' Quite different, however, is he
who abides in Him.
Next, He showed what 'abiding in Him' means by saying:
'If my words abide in you.' Do you see that it was with
reason that I asserted before this that He looks for the proof
of our words in deeds? For, after saying: 'Whatever you
ask I will do, 3 He added: 'If you love me, keep my
commandments.' Here, likewise: 'If you abide in me, and
if my words abide in you, ask whatever you will and it
shall be done to you/ Moreover, He said this to show that
those who were conspiring against Him were the branches
that would burn, while the disciples would bring forth fruit.
Well, then, after dispelling the fear that they felt toward
His opponents, and after showing them that they themselves
would be unconquerable, He declared: 'In this is my Father
glorified, that you may become my disciples, and may bear
much fruit. 3 By these words He made His statements credible.
4 * Without me you can do nothing/
320 SAINT JOHN CHRYSOSTOM
For, if the bringing forth of fruit redounds to the glory of the
Father, He will not neglect His own glory.
'And may become my disciples. 3 Do you see that it is he
who bears fruit who is His disciple? And what is the mean-
ing of In this is my Father glorified?' That is, 'He rejoices
when you abide in Me, when you bear fruit. 3
'As my Father has loved me, I also have loved you.' Here
at length He spoke in more human fashion, for what is
spoken as if between men has an effectiveness of its own.
Indeed, since He chose even to die, and, though we were
slaves, and foes, and enemies, considered us worthy of such
great honor as even to bring us up to heaven, how great a
measure of love He displayed! Then, 'If I love you, take
courage; if your bearing fruit is the glory of the Father, do
not suspect anything evil of this.'
Next, in order that He might not cause them to be down-
cast, see how He once again heartened them. 'Abide in my
love, for you are in control of this. 3 But how will this be?
'If you keep my commandments/ He said, 'as I also have
kept my Father's commandments/ Once again His words
were uttered in human fashion. For, of course, the Lawgiver
was not going to be subject to commandments. Do you
perceive that here, also, as I always say, He used this manner
of speaking because of the weakness of His listeners? He
addressed many of His words to their suspicious reasoning
and by all of them showed the disciples that they were in
safety and that their foes would perish, and that they had
gained possession of all that they possessed from the Son, and
that if they should give evidence of a pure life no one of
them would ever perish.
Moreover, notice how authoritatively He spoke to them.
For, He did not say: 'Abide in the love of the Father/ but,
'in my love/ Next, lest they might say: 'When You have
made us hateful to all men, then You abandon us and depart
HOMILIES 321
from us,' He pointed out that He was not abandoning them,
but remained as closely united to them as the branch is to the
vine. On the other hand, lest they become lazy through
overconfidence, He made it clear that virtue could be lost
if they should slacken in their practice of it.
Next, lest by seeming to limit this matter to Himself He
might rather dispose them to fall away [when they witnessed
His Passion and death], He said: 'In this is my Father
glorified. 3 Everywhere, indeed, He showed His own and His
Father's love for them. Therefore, it was not the affairs of
the Jews that were the Father's glory, but those things which
the disciples were going to receive. Then, lest they might
say: We have fallen from the Father's favor, we have been
abandoned and have become deserted and stripped of all
things,' He said: 'Look at Me; I am loved by My Father,
but nevertheless I shall endure the sufferings that now lie
before Me. Well, then, I am not forsaking you either, nor
am I leaving you because I do not love you. For, if I am
slain and yet do not count this a proof of not being loved
by the Father, you ought not to be disturbed either. If you
abide in My love, these evils will lack power to harm you
in proportion to your love/
Therefore, since love is a great and invincible force and not
merely something expressed in words, let us manifest it in
our deeds. Christ won us over when we were His enemies;
now that we have become His friends, let us remain so. He
has made the start; let us at least follow. He does not love us
for His own profit (for He is not in need of anything) ; let
us at least love Him for our own advantage. He loved His
foes; let us at least cherish our friend. Yet how readily we
now do the opposite ! Every day God is blasphemed through
us by robberies, by avarice.
Now, perhaps some one of you will remark with good
reason: 'Every day you preach about covetousness. 3
322 SAINT JOHN GHRYSOSTOM
Would that it were possible to speak of it every night
also! Would that I might follow you in the marketplace and
at table. Would that wives and friends and children and
servants and husbandmen and neighbors, and the very
pavement and walls might be able to shout forth this word
that we might then cease for at least a little while. This
contagion has seized upon the whole world, and the great
tyranny of mammon possesses the souls of all men. We have
been redeemed by Christ and become the slaves of gold. We
proclaim the rule of one Master and obey another. More-
over, we listen with eagerness to whatever the latter ordains
and on his account forget everything : race, friendship, nature,
laws. No one looks to heaven; no one thinks of the life to
come.
However, a time will come when there will be profit in
none of these specious reasonings. For, c ln the nether world
who gives you thanks?' 5 Scripture says. Gold is desirable
and gives us much pleasure and causes us to be esteemed, but
not so much as heaven does. For, many men both despise
and hate the rich man, but they respect and esteem the man
who lives a life of virtue.
'But the poor man is an object of ridicule, even if he be
virtuous,' you will say.
However, he is not so among men, but among fools;
therefore, you ought not to heed this. For, if asses should
bray in disapproval, and crows should caw in disparagement,
but all the wise should approve us, we would not spurn this
audience to look to the cries of unreasoning beasts. I say this
for those who hold the present life in esteem are like crows
and worse than asses.
Besides, if an earthly king should show approval of a man,
he would make no account of the vulgar crowd, even if they
should all ridicule him. But, if the Lord of the universe praise
5 PS. 6.6.
HOMILIES 323
you, will you seek the praises of beetles and gnats besides?
This, indeed, is what these men are in comparison with God;
or, rather, not even this, but whatever is more vile than these
creatures. Why do we spend our time in the mud? How
long shall we choose sluggards and gluttons for our audience?
They can be good judges of gamblers, drunkards, those who
live for their belly; but they cannot even conjure up in
sleep the concept of virtue or of vice.
Furthermore, if someone should jeer at you because you
do not know how to construct drainage ditches, you would
think it of no moment, but would even laugh at the one who
charged you with inexperience of the kind. But, when you
wish to practice virtue, do you set up as arbiters of your
actions those who have no knowledge of virtue? That is
why we never excel in that art. For we entrust our affairs,
not to experts, but to ignoramuses. And the latter assess
them, not according to the rules of the art, but according
to their own ignorance.
Wherefore, I beseech you, let us despise the vulgar crowd;
or, rather, let us not desire praise, or money, or riches, and
let us not regard poverty as an evil. Let us adopt this attitude,
for poverty is our instructor in prudence, patience, and all
true wisdom. Lazarus, for instance, lived in poverty, and
received the crown of eternal life. 6 Jacob desired to obtain
only bread. 7 Joseph came to be in utter poverty and not only
was a slave, but even a prisoner, and therefore we esteem
him the more. Moreover, we praise him not so much when
he distributed the grain as when he lived in the prison; not
when he wore the diadem, but when he wore chains; not
when he sat on the throne, but when he was plotted against
and sold. 8
6 Cf. Luke 16.20-22.
7 Cf. Gen. 42.2.
8 For these events in the well-known history of Joseph, see Gen. 37-50.
324 SAINT JOHN CHRYSOSTOM
Therefore, reflecting on all these things and on the crowns
that are fashioned for us by means of these trials, let us not
esteem riches and honor and pleasure and power, but poverty,
and chains, and bonds, and patience practiced for the sake
of virtue. The end of the former, in truth, is full of trouble
and confusion and they are coterminous with the present
life; while the fruit of the latter is heaven and the blessings
in heaven which the eye hath not seen nor the ear heard.
May it be the lot of all of us to obtain these by the grace
and mercy of our Lord Jesus Christ. Glory be to Him for-
ever and ever. Amen.
Homily 77 (John 15.11-16.4}
'These things I have spoken to you that my joy may abide
in you, and that your joy may be made full. This is my
commandment, that you love one another as I have loved
you. 31
All good things receive their reward when they come to the
proper end, but, if they are cut short prematurely, shipwreck
is the result. Now, the ship laden with incalculable cargo
does not profit from a long voyage if it does not succeed in
arriving at the harbor, but is sunk in the middle of the sea.
On the contrary, the more numerous the toils it undergoes,
the greater the resulting loss in the end. So it is, also, with
souls when they lose heart for the completion of their toils
and grow despondent in the midst of their trials. And that is
why Paul said that glory and honor and peace lie in store
for those who run c by patience in good works. 32
Accordingly, this is the disposition that Christ was now
building up in His disciples. He had received them and they
1 John 15.11-16.4.
2 CL Rom. 2.7-11.
HOMILIES 325
had rejoiced on His account., but the Passion then impending
and His ill-boding words would cut short their joy. Therefore,
after He had spoken words of encouragement to them. He
said: 'These things I have spoken to you that my joy may
abide in you, and that your joy may be made full' : that is,
'that you may not be cut off from me, that you may not stop
short in the race. You have rejoiced in Me and rejoiced
very much but now sadness has come upon you. Therefore
I am casting this out, that your joy may persist to the end.'
Thus He pointed out that their present circumstances should
evoke, not grief, but joy. C I have seen that you were taking
offense at my words. I did not condemn you for it; I did not
say: "Why do you not remain true to me?" But I spoke
words calculated to bring you consolation. I wish to keep you
in this disposition always : in the same love. You heard about
the kingdom; you rejoiced. Therefore, I have said these
things to you that your joy may be made full. 3
'This is my commandment, that you love one another as
I have loved you.' Do you perceive that the love of God is
interwoven with ours, like a kind of cord binding it together?
That is why Christ at one time spoke of two commandments;
at another, one. For it is not possible for him who is receptive
to the love of God not to possess the other kind of love. 3 In
one place Scripture says: 'On this depend the Law and the
Prophets.' And in another: 'Whatever you would that men
should do to you, even so do you also to them; for this is the
Law and the Prophets.' Also: 'Love is the fulfillment of the
Law.' 4 This He was saying here, too. If abiding with Him
is the result of our love of Him, and our love of Him is
manifested by keeping His commandments, and the com-
mandment is that we love one another therefore, our love
for one another results in abiding in God.
3 Love of neighbor.
4 Cf. Matt. 22.40; 7.12; Rom. 13.10.
326 SAINT JOHN CHRYSOSTOM
Moreover, He did not merely say that we should have love
for one another, but even revealed the manner in which we
should do this; namely, c as I have loved you.' Once again
He was pointing out that His very departure from them was
motivated, not by coldness, but by love, 'so that I ought
rather to be admired for it, since I am laying down my life
for you. 5 However, He nowhere said this in so many words,
but previously, in describing the best of shepherds, 5 and also
here, in heartening them and pointing out the greatness of
His love 6 and revealing Himself to them as He is, He said it
tacitly.
'But why did He extol love at every opportunity? 9
Because it is the mark of His disciples; it is the force that
unites them in the practice of virtue. And that is why Paul
also said such great things of it, 7 since he was a true disciple
of Christ and had had experience of it.
You are my friends. No longer do I call you servants,
because the servant does not know what his master does.
You are my friends, because all things that I have heard
from my Father I have made known to you. 5
'How is it, then, that He later said : "Many things I have
to say to you, but you cannot bear them now"?' 8
By the words, c all that I have heard from my Father, 3 He
intended no other meaning than that He was saying nothing
in opposition to the Father, but only His Father's teachings.
And, since it seems to be especially a sign of friendship, if
one discloses secrets, 'You are deemed worthy even of this
degree of friendship, 3 He declared. However, when He said
'all, 3 He meant as much as you ought to hear. 5
Next, He revealed another proof of friendship, and no
5 Cf. John 10.11-18.
6 That is, 'Greater love than this no one has, that one lay down his
life for his friends.
7 Cf. 1 Cor. 13.
8 John 16.12.
HOMILIES 327
ordinary one. What, then, was this? c You have not chosen
me/ He said, 'but I have chosen you 3 ; that is, 'I have
eagerly sought for your friendship. 5 Furthermore, He did
not stop here, but even declared: 'I have appointed you'
that is, 'I have planted you that you should go 3 that is,
'that you should spread out 3 (He was still using the metaphor
of the vine) 'and bear fruit and that your fruit should
remain. 5 If the fruit remains, much more will you. For He
meant : 'I have not merely loved you but also have given you
the greatest blessings by causing your branches to spread out
everywhere in the world.'
Do you perceive in how many ways He showed His love?
By disclosing secrets; by taking the initiative in seeking
eagerly for their friendship; by bestowing great benefits upon
them; by enduring the sufferings which He then experienced
for their sake. And after this He indicated that He would
remain always with those who were going to produce fruit.
For they would need to enjoy His assistance and, thus
fortified, would bear fruit.
'That whatever you ask the Father in my name he may
give you. 3
'Yet, the deed belongs to the Person of whom the request
is made. And if the request is to be made of the Father, how
is it that it is the Son who actually fulfills it? 3 In order
that you may learn that the Son is not inferior.
'I have spoken these words to you that you may love
one another 3 ; that is: 'It is not to reproach you that I am
saying that I lay down my life for you, or that I have taken
the initiative in seeking you out, but to persuade you to
friendship with Me. 3
Next, because it was difficult, and hard to bear, to be
persecuted by many men, and to be reviled, and this was
sufficient to depress even a lofty soul, Christ arrived at the
subject of persecution only after having, for this reason,
328 SAINT JOHN CHRYSOSTOM
paved the way by countless references. For., after He had
soothed their souls, He then approached the matter, giving
abundant evidence that these sufferings would take place
for their benefit, just as did the other things which He had
pointed out to them.
Just as He had declared that they ought not to grieve, but
even to rejoice, 'because I am going to the Father' (since He
was doing this, not to abandon them, but actually out of
very great love for them), so here, likewise, He pointed out
to them that they ought to rejoice and not to be sad.
Furthermore, notice how He managed this. He did not say:
4 1 know that the ordeal is a grievous one, but bear it for
My sake, since you are suffering on My account. 3 Not yet,
indeed, would this explanation be sufficient to hearten them.
Therefore, He passed it by and presented another.
What, then, was this? That persecution would be evidence
of virtue already acquired. And that it was the contrary
which ought to worry them: 'You ought not to be troubled
because you are now hated, but only if you should be loved
by the world/ It was this, indeed, that He was implying by
the words, If you were of the world, the world would love
what is its own. So that if you were loved, it is very clear that
you would be providing proof of your evil character.'
Next, since this persecution had not taken place, though
He was foretelling it, He again continued: c No servant is
greater than his master. If they have persecuted me, they will
persecute you also. 3 He was pointing out that they would be
imitators of Him especially in this respect. For, as long as
Christ was still in the flesh, the world manifested hostility
towards Him, but, when He had departed from them, the
enmity transferred to them in turn. Then, because they were
so few in number, when they were in consternation at the
prospect of being the target of the hostility of so many men,
He cheered their souls by declaring that being hated by them
HOMILIES 329
is particularly cause for rejoicing: Tor thus you will share
with me in my sufferings. Therefore, you ought not to be
disturbed, for you are not better than I, as I even said in
anticipation of this: "No servant is greater than his master." '
In the next place. He mentioned a third reason for con-
solation, namely, that, when His disciples were being insulted,
the Father also was. For He said: 'All these things they will
do for my name's sake, because they do not know him who
sent me' ; that is, 'They are insulting Him also.'
In addition, to debar these from pardon, and also to set
forth another reason for consolation, He said: c lf I had not
come and spoken to them, they would have no sin, 5 pointing
out that they would be guilty of wrongdoing in what they did
both to Him and to His disciples.
'Why, then, did You bring us to such great wrongs? Did
you not foresee the hostility and the hatred?'
For this reason He again said : c He who hates me hates my
Father also,' predicting no light punishment for them by
reason of this. Since they repeatedly alleged that they were
persecuting Him in the Father's interest, 9 He said these
words to deprive them of this pretext. 'Indeed they have no
excuse: I have provided them instruction by My words and
I added to this the example of My deeds, according to the
prescription of Moses who bade all men to obey Him who
did and said such things, when He should bring them to
righteousness and perform very great wonders.' Moreover,
Moses specified that He would not merely work miracles, but
such miracles as no one else worked. And they themselves
testified that this was fulfilled in Christ when they said:
'Never has the like been seen in Israel/ and : 'Not from the
beginning of the world has it been heard that anyone opened
9 That is, on the ground that He was breaking the Sabbath, and also
because He said that God is His Father.
330 SAINT JOHN CHRYSOSTQM
the eyes of a man born blind. 510 Such were their sentiments
also with regard to Lazarus, and all His other deeds of the
kind. Likewise, the way in which He worked miracles
[astonished them], since everything about it was new and
different.
'Why, then/ someone asks, 'will they persecute us as well
as You?'
'Because you are not of the world. If you were of the
world, the world would love what is its own. He was
recalling to them the words which He had also spoken
before this to His own brethren. 11 On that occasion, however,
He spoke somewhat restrainedly, lest He might give offense;
here, on the contrary. He revealed all.
'Still, how is it clear that it is for this reason that we are
hated? 5
'Because of what happened to Me. For, which one of My
words or deeds gave them a pretext for not receiving Me,
may I ask? 3
Next, since their conduct must astound us, He told the
reason for it: that is, their wickedness. Furthermore, He did
not even stop at this, but also went on to mention the
Prophet, pointing out that he had foretold this of old and
said: 'They have hated me without cause/ 12 Now, Paul
likewise did this. For, since many men wonder why the
Jews did not believe, he cited Prophets who foretold this of
old and who made it clear that the reason for their incred-
ulity was their malice and pride. 13
'What, then? If they have not kept Your word, therefore
they will not keep ours. If they have persecuted You, there-
10 Matt. 9.33; John 9.32.
11 Cf. John 7.7.
12 Ps. 68.5; 34.19.
13 Cf, Heb. passim.
HOMILIES 331
fore they will persecute us, also. If they have seen such
miracles as no one else has performed, if they have heard
such words as no one else has spoken, and have not profited
by this, if they have hated Your Father and have hated You
with Him, why have You embroiled us in this? 3 someone
might ask. 'How shall we obtain a hearing? And who of our
fellow men will pay attention to us?'
Accordingly, see what sort of consolation He went on to
mention, lest they be disturbed by these reflections. 'When
the Advocate has come, whom I will send you, the Spirit of
truth who proceeds from the Father, he will bear witness
concerning me. And you also bear witness, because from
the beginning you are with me.' He will be trustworthy, for
He is the Spirit of Truth. That is why Christ called Him, not
'the Holy Spirit, 3 but c the Spirit of Truth.'
Moreover, the words, 'who proceeds from the Father,'
mean that He has precise knowledge of all things, as He
Himself also said of Himself: 'I know where I came from
and where I go,' 14 and there also He was speaking on the
subject of truth. 'Whom I will send.' See, it is no longer the
Father only, but also the Son who sends,
'And you also are reliable witnesses, you who are with me,
since you have not heard your teachings from others. Now,
the Apostles gained confidence from these words and said:
[by us witnesses, designated beforehand by God,] 'who ate
and drank with Him/ 15 And the Spirit bore witness that
these words were not uttered to curry favor.
'These things I have spoken to you that you may not be
scandalized,' that is, when you see many men without faith,
while you are undergoing terrible sufferings. 'They will expel
you from the synagogues. 3 Indeed, they had already agreed
that if anyone should confess Christ he would be excluded
14 John 8.14.
15 Acts 10.41.
332 SAINT JOHN GHRYSOSTOM
from the synagogue. 'Yes, the hour is coming for everyone
who kills you to think that he is offering worship to God. And
so they will try to accomplish your murder as a righteous
deed, pleasing to God. 3
Next, He once again went on to give them encouragement.
'And these things they will do because they have not known
the Father nor me. It suffices for your consolation that you
endure these sufferings for my sake and that of the Father.'
Here He was again recalling to them a beatitude that He had
proclaimed at the start of His public life: 'Blessed are you
when men reproach you, and persecute you, and, speaking
falsely, say all manner of evil against you, for my sake.
Rejoice and exult, because your reward is great in heaven.' 16
'These things I have spoken to you, that when the time for
them has come you may remember them, and so by means
of them you will believe that the rest of my teachings are also
true. For, you will not be able to say that to flatter you I said
only those things that would win your favor, or that my
words were those of a deceiver. Indeed, if anyone were
going to deceive you, he would not make predictions of this
kind to you, since they are apt to influence you to change
your purpose. Accordingly, I have made these predictions for
this reason: that the events might not come upon you un-
expectedly and completely confuse you; and also for another
reason, namely, that you might not say that I did not foresee
that these things would take place. Therefore, remember
that I told you.'
Now, He said this for the Jews would ever disguise their
persecution of them by malicious pretexts, driving them out
as if they were a corrupting influence. However, this did not
disconcert the disciples since they had heard of these things
beforehand and knew why they were suffering them. In
truth, the reason why they were taking place was enough to
16 Matt. 5.11,12.
HOMILIES 333
hearten the disciples. That is why He repeatedly reviewed
it by saying: 'They have not known me/ and 'They will do
this because of me/ and 'for my name's sake/ and 'because
of the Father/ and 'I have first borne these sufferings/ and
'They will dare to do these things for no just reason. 3
Let us also reflect on these words in our trials, when we
have something to suffer from evil men. Let us look 'towards
the author and finisher of our faith' 17 and consider that our
sufferings come from men of no account and are borne both
for the sake of virtue and for His sake. For, if we keep these
facts in mind, all things will become easy and tolerable.
Indeed if a man who suffers for his loved ones even glories in
it, what account will a man make of terrible sufferings, if he
bears them for God's sake? If Christ Himself for our sake
sake called a most shameful experience, the cross, 'glory/ how
much more ought we to adopt this attitude. In fact, if we can
thus despise sufferings, much more can we despise money and
covetousness.
Well, then, when we are going to suffer anything un-
pleasant we ought to think, not of the hardships involved, but
of the crowns to come. Just as traders consider not merely
the seas, but also the profits they will obtain, so we also
ought reflect on heaven and confidence in God. And if it
appears desirable to be greedy, consider that Christ does not
wish it, and it will at once seem undesirable. Again, if it is
burdensome to give to the poor, do not concentrate your
thoughts on the cost, but at once transfer your attention to
the harvest to come from the sowing. When it is difficult to
refrain from the love of another's wife, think of the crown
that will be won by the effort and you will easily endure the
difficulty. For, if the fear of men averts us from evil enter-
prises, much more should the love of Christ.
Virtue is difficult to acquire. But let us modify our view
17 Heb. 12.2.
334 SAINT JOHN CHRYSOSTOM
of it by the greatness of the promise of future rewards.
Virtuous men, to be sure, even without these, regard virtue
as beautiful of itself, and therefore they seek it and practice
it because it is pleasing to God, and not for the sake of a
reward. They hold chastity in great esteem, not because they
will escape punishment if they do so, but because God has
commanded it. However, if a man be somewhat weak, let him
keep the rewards in view.
Let us act in this way also with regard to almsgiving, and
let us take pity on our fellow men; let us not neglect those
wasted by hunger. For, is it not strange behavior for us to
take our place at table, amid gaiety and luxury, while we
hear others passing through the streets moaning, and do not
go to the aid of anyone who is moaning, but even become
annoyed at him and call him an imposter? What is it you
are saying, my man? Does anyone devise a fraud for the
sake of one loaf of bread?
{ Yes, he does, 3 you will declare.
Well, then, let him be especially pitied for this. For this
reason particularly, let him be set free from want. But, if you
are unwilling to give to him, at least do not insult him; if
you are unwilling to rescue him from shipwreck, do not force
him into the abyss. Indeed, when you drive away the poor
man who comes to you, be mindful who it is that will be
coming as a suppliant to God. 'With what measure you
measure, 3 Scripture says, 'it shall be measured to you.' 18
Think how he goes off, after being rebuffed : head bent low,
grieving, because besides his poverty he has also received the
blow of your affront. For, if you regard begging as a curse,
consider how great a disturbance it creates when the beggar
receives nothing, and goes off offended. How long shall we be
like wild beasts and ignore our nature itself because of
covetousness?
18 Matt. 7.2.
HOMILIES 335
Many groan at my words, but I wish them to show this
mercy, not now only, but forever. Think, if you please, of
that day when we shall stand before the tribunal of Christ,
when we shall seek for mercy, and Christ, leading them forth
into the midst, will say to us: 'Was it for the sake of one
loaf or one obol that you caused such great disturbance to
these souls? 5 What shall we say? And what defense shall we
make?
For^ in testimony that He will bring them forward, also,
listen to what He said : 'As long as you did not do it for one
of these least ones, you did not do it for me.' 19 In the end it
is not they who will address us, but God who will rebuke us
in their behalf. When the rich man saw Lazarus, Lazarus to
be sure, said nothing to him, but Abraham spoke in his behalf.
Thus it will be, also, with regard to the poor whom we now
treat with scorn. For we shall not then see them holding out
their hands in a pitiable manner, but they will be at rest. We,
on the contrary, shall take on their role and would that it
were the role only and not something much harder to bear,
namely, punishment. The rich man, indeed, did not there
long to be filled with crumbs, but wasted away and was
grievously tormented. Furthermore, he heard: 'Thou in thy
lifetime hast received good things, and Lazarus evil things.' 20
Let us not, then, have great esteem for wealth. This will
be the cause of punishment for us if we do not take care,
just as poverty will be for us a source of refreshment and
peace if we do take care. And this is so for we even free
ourselves of our sins if we endure it uncomplainingly, and
also obtain much favor from God.
Well, then, let us not always seek for security here in order
that we may actually enjoy security there. On the contrary,
let us undertake works for the sake of virtue, and let us do
19 Matt. 25.45.
20 Cf. Luke 16,24.
336 SAINT JOHN CHRYSOSTOM
away with superfluous things. Let us not seek for more, but
expend all our possessions on the needy. Indeed, what excuse
shall we have when He Himself promises heaven to us, and
we give Him not even a loaf? What excuse, when He makes
his sun rise on you and furnishes you with the service of all
creation, while you do not even give Him a garment, or share
your dwelling with Him? 21
Why do I mention merely the sun and material creation?
He has given His Body to you, and His precious Blood, and
do you not even provide Him with a drink of water?
But you did give it to Him once?
This, however, is not showing mercy, for, as long as you
have anything that you do not share, you have not yet done
all you should. The virgins, to be sure, had oil with their
lamps, but not enough. 22 Accordingly, even if you were giving
to the poor from your very own goods, you ought not to be so
sparing; but since you are in actual fact dispensing the goods
of the Lord, why are you niggardly? Do you want me to tell
you the cause of this brutishness? Those who amass their
possessions through covetousness also shrink from almsgiving,
for he who learns how to make his money in this way does
not know how to spend it.
How, indeed, could a man, all prepared to commit
robbery, change his mind to do just the opposite? How, in
truth, will he who seizes upon other men's possessions be able
to bestow his own possessions upon another man? Now, I
say this for a dog that has grown accustomed to feeding
upon flesh meat is no longer able to guard the flock; there-
fore, the shepherds even destroy dogs of this sort. Let us
refrain from such food lest we ourselves also suffer this fate.
I say this for those who are responsible for the death of the
poor from hunger are feeding on flesh.
21 Cf. Matt 5.45.
22 Cf. Matt. 25.9.
HOMILIES 337
Do you not see how God has apportioned all things to us
in common? In fact, if He has permitted some to be poor in
this world's goods. He has also permitted this for the con-
solation of the wealthy, that they may be able to be rid of
their sins by giving alms to the poor. But you have been cruel
and brutal even in this. From this it is clear that, if you had
jurisdiction over more weighty matters, also, you would have
caused murders without number and would have shut off
the light and all life from men. Lest this happen, Providence
has thwarted your insatiable desire, at least in those matters.
But, if you are bothered by hearing these things, I am
much more so, on seeing them take place. How long will you
be rich, and that man poor? Until evening and no later
than that. For life is so short, and everything so presses on us
at each moment, that the whole of life is considered to be but
a brief hour. Why do you need bursting treasuries and
numbers of slaves and stewards? Why not have heralds of
your almsgiving without number? Your treasury certainly
utters no sound, but even attracts many thieves. The treasuries
of the poor, on the contrary, will mount to God Himself, will
make the present life sweet, will free you from your sins, and
will bring glory to you from God and honor from men.
Why, then, do you begrudge yourself such blessings? For by
your benefactions to the poor you will not only benefit them,
but yourself as well, and still more effectively. For them, to
be sure, you will set the affairs of this life in order, while for
yourself you will store up, beforehand, glory and a secure
haven in the life to come.
May we all attain this by the grace and mercy of our Lord
Jesus Christ. To Him be glory and power forever. Amen.
338 SAINT JOHN GHRYSOSTOM
Homily 78 (John 16.
'These things, however, I did not tell you from the begin-
ning, because I was with you. And now I am going to him
who sent me, and no one of you asks me, "Where art thou
going?" But because I have spoken to you these things,
sadness has filled your heart. 31
The tyranny exercised over us by despondency is a strong
one. We need great courage if we are to persevere in resisting
this emotion, and if, after deriving from it what profit we can,
we are to refrain from indulging in it to excess for, actually,
it does have some usefulness. When we or other men commit
sin, only then is it salutary to give in to sadness. But when we
meet with misfortune in human affairs, then sadness has
no efficacy.
Therefore, as despondency was taking hold of the disciples,
since they were not yet perfect, see how Christ set them right
by a rebuke. Before this, to be sure, they had asked Him
questions without number. (Peter, for instance, had said:
'Where art thou going?' and Thomas: 'We do not know
where thou art going, and how can we know the way?'
and Philip: 'Show us thy Father. 9 ) 2 Yet these men now, on
hearing : 'They will expel you from the synagogue, 3 and 'They
will hate you,' and 'Everybody who kills you will think that
he is offering worship to God,' 3 were so downcast that they
were struck dumb for the moment, and said nothing to Him.
Therefore, reproaching them with this, He said: 'These
things I did not tell you from the beginning, because I was
with you. And now I am going to him who sent me, and no
one of you asks me, "Where art thou going?" But because I
1 John 16.5,6.
2 John 13.36; 14.5,8.
3 Cf. John 15.19.
HOMILIES 339
have spoken to you these things, sadness has filled your
heart. 5
A terrible thing indeed, a terrible thing is uncontrolled
sadness, and it leads to spiritual death. That is why Paul
said : 'Lest perhaps such a one be overwhelmed by too much
sorrow. 34
c "These things I did not tell you from the beginning,"
Christ said. But why did He not tell them from the
beginning? 5
That no one might declare that He said them by conjec-
turing from what often happens.
'Yet why in the world did He begin to discuss a matter
likely to give rise to such great dissatisfaction?'
He meant: 'I knew these things from the beginning, and
it was not because of not knowing them that I did not say
them, but because I was with you.' Moreover, He was
speaking in human fashion once again, as if He said:
'Because you were in safety, and while it was possible for you
to ask questions whenever you wished, and because all the
hostility was directed only at Me, it would have been
superfluous to tell you these things in the beginning.'
'But did He not tell this? After He had called the Twelve,
did He not say: "You will be brought before governors and
kings, and they will scourge you in their synagogues"? 5 How
is it, then, that He said: "I did not tell you from the
beginning"? 5
Because He had foretold scourgings and arrests, but not
that their death would seem so desirable to the Jews that it
would be even considered worship of God. This, indeed, more
than anything else, was capable of terrifying them: namely,
the fact that they were to be brought to judgment as impious
and pernicious. Besides, we may mention that other fact,
4 2. Cor. 2.7.
5 Matt. 10.18,17.
340 SAINT JOHN CHRYSOSTOM
also : that on the previous occasion He told them the suffer-
ings they would endure from the Gentiles., while here He
added to these the sufferings to be inflicted by the Jews,
speaking in greater detail, and He informed them that this
was close at hand.
'And now I am going to him who sent me, and no one
of you asks, "Where art thou going?" But because I have
spoken to you these things, sadness has filled your heart. 3
Even this was no small consolation to them: that He was
aware of their excessive sadness. For they were frightened out
of their wits by the anguish they felt at the thought of His
departure, and by the prospect of the fearful things to come
upon them (since they did not know whether they would
endure them courageously).
'Why did He not, then, tell them these things afterwards,
when they had been granted the privilege of receiving the
Spirit? 5
So that you might learn that they were already very
strongly confirmed in virtue. For if, when they have not yet
been deemed worthy of the Spirit, they do not turn away
from Christ, though completely overcome by sadness, think
what they will be like when they enjoy the advantage of
possessing grace. Indeed, if on hearing these things at that
later time they had borne it well, we should have attributed
it all to the Spirit. But now all their behavior is the fruit of
their character and disposition, and is a clear proof of their
love for Christ who was testing their will, unassisted as yet by
the Holy Spirit.
'But I speak the truth to you.' See how He again offered
them consolation. For He meant: e l am not saying what will
please you, but, even if you are saddened ten thousand times
over, you must hear what it is to your advantage to hear.
My presence is surely what you desire, but it is quite the
opposite My absence that is to your advantage. Moreover,
HOMILIES 341
it is characteristic of one who has his friends' interests at
heart not to spare them with regard to what is advantageous
to them, and not to lead them away from what is good for
them.
Tor if I do not go/ He declared, 'the Advocate will not
come.' What have they to say here, who do not properly
esteem the Spirit? Is it 'expedient' for the Lord to go away
and for a servant to come instead? Do you perceive how great
the dignity of the Spirit is? 6
'But if I go, I will send him to you. 3 And what is the
advantage of this? c When he has come he will convict the
world.' That is, 'They will not do these things with impunity
if He comes. What has already taken place, to be sure, is
enough to confute them. But, when these other things also
are achieved through Him namely, more perfect teachings
and greater miracles they will be much more surely con-
demned, since they will see such things being done in My
name, and thus the proof of My Resurrection will be still
more certain. At present, to be sure, they can speak of "the
Son of the carpenter, whose mother and father we know, 5 ' 7
but, when they see death dissolved, malice worsted, lameness
cured, demons driven out, the ineffable ministry of the Spirit,
and all these things taking place by invoking Me, what will
they say? The Father has indeed borne witness to Me and
the Spirit likewise will bear witness. Though He has borne
witness even from the beginning, He will do this now, also.
Furthermore, the words, 'He will convict the world of sin,'
mean : 'He will deprive them of all defense and will show that
their transgressions are inexcusable. And of justice, because
I go to the Father, and you will see me no more,' that is, C I
6 That is, that He is equal to the Son and therefore equal to the
Father. For a summary of the heresies denying this doctrine, see art.
'Pneumatomachi* in Catholic Encyclopedia.
7 Cf. John 6.42.
342 SAINT JOHN CHRYSOSTOM
have given the example of a blameless life. And my going
to the Father is an evidence of this. For, since they were con-
tinually charging that He was not of God, and therefore
they maintained that He was a sinner and a transgressor of
the Law, 8 He meant that the Spirit would deprive them even
of this pretext for condemning Him. Tor, if the supposition
that I am not of God proves that I am a transgressor of the
Law, when the Spirit proves that I have gone to the Father,
and not for a time only, but to abide there (for the words
"You will see me no more" clearly have this meaning),
what will they say then? 3
Notice that their evil suspicion was completely dispelled by
these two statements. For the performing of miracles is not
the work of a sinner (a sinner, to be sure, is not capable of
performing miracles), nor is it the mark of a sinner to be
forever with God. c So that you can no longer assert that this
man is a sinner, or that He is not from God. 3
'And of judgment, because the prince of this world has
been already judged. 3 Here He was once more directing the
discussion to the subject of justice, in declaring that He had
worsted His opponent. But if He were a sinner He could not
have beaten him, since not even a just man is powerful
enough to do that. 'Those who will trample on him in time
to come will know that he has been condemned through
Me, since they will have clear knowledge of My resurrection.
This is an acornplishment which, of course, implies that I am
his conqueror because he was unable to hold Me fast by
death. Therefore, inasmuch as they have been saying that I
have a devil and am a seducer, they will be shown hereafter
that these opinions, also, are untenable. For I would not have
gotten the better of him if I were subject to sin; actually,
however, he has been condemned and cast out/
c Many things yet I have to say to you, but you cannot bear
8 See, for example, John 9.16-34.
HOMILIES 343
them now. Therefore it is expedient for Me to depart if, when
I have gone, you will then be able to bear them. 5
'Now, what is this? Is the Spirit greater than You? Will
He dispose us to bear what we cannot bear now? Is His power
greater and more perfect than Yours?'
'No, this is not the case, for the words He will utter will
be Mine. 5
That is why He asserted: c He will not speak on his own
authority, but whatever he will hear he will speak, and the
things that are to come he will declare to you. He will glorify
me, because he will receive of what is mine and will declare
it to you. All things that the Father has are mine.'
Now, He had said: 'The Spirit will teach you, and will
recall things to your mind and will comfort you in your
distress,' functions which He Himself had not performed.
And He had declared : 'It is expedient that I depart and that
He come,' and also: 'You cannot bear to hear some things
now but you will be able to do so then,' and 'He will guide
you to all truth.' Therefore, lest they think, on hearing these
words, that the Spirit was greater than He, and thus descend
into the lowest degree of impiety, He said: 'He will receive
of what is mine, 5 that is: 'Whatever I say He also will say.
And when He speaks, He will not speak on his own authority,
and will say nothing contradictory, and nothing exclusively
His and distinct from my words.'
Accordingly, just as when He said of Himself: 'I speak
not of my own authority,' He meant that He made no
assertion apart from the Father and made no statement of
His own, exclusive of the Father or contradictory to Him, so
it was also with regard to the Spirit. Further, the words:
'He will receive of what is mine' mean 'of what I know, of
My knowledge. For My knowledge and that of the Spirit are
one.'
'And will declare to you the things that are to come. 3 He
344 SAINT JOHN GHRYSOSTOM
was cheering them up, for the human race is eager for nothing
so much as for knowledge of the future. Indeed, they were
continually asking Him about it: 'Where are you going?
What is the way?' Thus, to relieve them of this anxiety He
said: 'He will foretell everything to you/ so that it may not
come upon you unexpectedly.
c He will glorify me.' How? 'He will communicate His
power in My Name. 5 For it was because they would perform
greater miracles when the Spirit had come, that He said:
'He will glorify me/ once again drawing attention to Their
equality.
'What did He mean by "all the truth"? And I ask this
for He even testified to this very thing, namely, that the
Spirit would teach us all the truth.'
Christ Himself, indeed, because He was clad in the flesh,
and because it did not seem best to speak of Himself: both
by reason of the fact that they did not yet know clearly of
His resurrection and were too imperfect as yet; and also by
reason of the Jews: lest they think they were punishing Him
as a transgressor of the Law, had kept to His policy of not
saying anything great of Himself and of not making any
open deviation from the Law. And when the disciples had
finally been cut off from the Jews, and the latter were at
length out of the way, and many were on the point of
believing and of being absolved from sin, and there were
others who were speaking of Him, He still with good reason
did not speak of His own greatness.
'So that it is not because of My ignorance that I refrained
from saying what I should have told you/ He meant, 'but
because of the weakness of My listeners. 3 And that is why,
after He had said: He will teach all the truth/ He added:
'He will not speak on his own authority. 3 For, in testimony
that the Spirit does not need instruction, listen to Paul
saying: 'Even so, the things of God no one knows but the
HOMILIES 345
Spirit of God. 59 Therefore, just as the spirit of the man knows
[the things of a man] 10 without learning them from another,
so also the Holy Spirit 'will receive of what is mine'; that is,
'will speak in complete agreement with my words. All things
that the Father has are mine. Therefore, since these are mine,
and the Spirit will speak from the things that are the Father's,
He will also speak from mine. 3
'But why did He not come before Christ had departed?'
Because He could not come, since the curse had not yet
been lifted, the original sin had not yet been forgiven, but all
men were still subject to the penalty for it. "Therefore, 3 He
said, 'that enmity must be destroyed and you must be
reconciled to God, and then you will receive that gift/
'But why did He say: "I will send him"?'
That means: 'I will condition you to receive Him/ For
how can He who is everywhere present be 'sent'? And, in
addition, He was also pointing out the distinction of the
Persons. Moreover, He spoke in this way for these two
reasons: first because they were finding it hard to be
separated from Him to persuade them to cling to the Spirit;
and, second, that they might cherish the Spirit Christ Him-
self also, to be sure, could have accomplished these things,
but He conceded the power to work miracles to the Spirit
in order that they might learn His dignity. As the Father
could have altered the course of human affairs, 11 but it was
the Son who did so, that we might learn His power, this is
the case here also with the Spirit.
That is also why the Son was made flesh by delegating to
the Spirit the performing of this work; and also to silence the
tongues of those who make this evidence of ineffable mercy
an occasion of impiety. For, when they claim that the Son was
9 l Cor. 2.1 1.
10 That is, his own thoughts.
11 By becoming the Redeemer of mankind.
346 SAINT JOHN CHRYSOSTOM
made flesh because He was inferior to the Father, we inquire
of them: 'What, then, would you say about the Spirit? He
did not assume flesh, yet you will not, I suppose, say that He
is greater than the Son on that account, or that the Son is
inferior to Him? 5
That is also why the Trinity is invoked at baptism. I say
this for the Father is capable of doing the whole thing, as
also is the Son, and likewise the Holy Spirit. But, since no
one is in doubt about the Father, though there was doubt
about the Son and the Holy Spirit, They were brought into
the rite of initiation in order that, by Their participation in
the dispensing of those ineffable blessings, we might also
realize Their common dignity.
Furthermore, in clear testimony that of Himself the Son has
those powers which He exercises in collaboration with the
Father in baptism as also has the Holy Spirit listen to the
following texts. For He said to the Jews: c That you may
know that the Son of Man has power on earth to forgive
sins'; and again: 'That you may become sons of lighf and
"I give them everlasting life/ Then afterwards 12 He said:
'That they may have life, and have it more abundantly.'
Moreover, let us observe the Spirit also doing this same thing.
'Where can we see this? 3
'The manifestation of the Spirit/ Scripture says, is given
to everyone for profit/ Well, then, if He produces this effect,
much more does He forgive sins. And again: 'It is the
Spirit that gives life,' 13 and: fi He will bring to life [your
mortal bodies] because of his Spirit who dwells in you/ And:
'The Spirit is life by reason of justification/ And again: 'If
you are led by the Spirit, you are not under the Law. For you
have not received a spirit of bondage so as to be again in
12 Actually before: John 10.10; cf, Mark 2.10; John 12.36; 10.28.
13 1 Cor. 12.7; John 6.64.
HOMILIES 347
fear, but you have received a spirit of adoption as sons.' 14
Furthermore, they performed all the miracles which they
worked at that time by the Spirit who had come. And in
writing to the Corinthians Paul said: But you have been
washed, but you have been sanctified in the name of our
Lord Jesus Christ and in the Spirit of our God. 315
Accordingly, since they had heard many things about the
Father, and had seen the Son doing many things, but had
no clear knowledge as yet about the Spirit, it was He who
worked the miracles and thus brought them to knowledge of
Him in its fullness.
However, lest He might be suspected to have some super-
iority for that reason (as I have just said), Christ therefore
declared: 'Whatever he will hear he will speak, and the
things that are to come he will declare to you.' If this is not
the reason for the statement, is it not absurd to be saying that
He would only then 16 hear it, and that He would hear it on
account of those becoming His disciples? For He would not
even then know it, according to you, were it not for His
hearers. Yet what could be more unfair than this statement?
Besides, what is it that He would hear? Is it not He who
said all these things by the Prophets? For, if He was going
to instruct them about the destruction of the Law, this
teaching had already been given; or about Christ and His
Godhead and about the Incarnation these teachings, too,
had already been imparted. What, indeed, was He going to
say still more clearly afterwards?
'And the things that are to come he will declare to you.'
In these words especially He was showing the dignity of the
Holy Spirit, because it is in particular the prerogative of God
to foretell the future. However, if He should get this knowl-
14 Rom. 8.11,10,15; Gal. 5.19.
15 1 Cor. 6.11.
16 That is, after the Resurrection.
348 SAINT JOHN CHRYSOSTOM
edge from others. He would be no better than the Prophets.
Here, on the contrary, Christ was making it clear that it is
impossible for the Spirit to give utterance to any knowledge
other than that in exact agreement with God's.
Furthermore, the words, 'He will receive of what is mine,'
either mean e of the grace which came into My flesh' or 'of the
knowledge which I also have,' not as though He were in need
of it, or as if obtaining knowledge from another, but because
His knowledge is one and the same as that of the Son.
'Yet, why did He say it in this way and not otherwise?'
Because they did not yet know the doctrine about the
Spirit. Therefore He was making one thing only His con-
cern: namely, that the Spirit might be believed and wel-
comed by them and that they might not take offense. To be
sure, He had said: 'One only is your Master, the Christ.' 17
Therefore, lest they think that if they believed in the Spirit
they did not have faith in Christ, He said : 'My teaching and
His are one, and He Himself also will draw on the same
source for His teaching as I. Accordingly, do not think that
His teachings are different; and I say this for His teachings
are Mine and contribute to My glory. For the Father, the
Son, and the Holy Spirit have one will.'
Moreover, He expressed a desire for us to imitate this
unity in the words : 'That they may be one, even as thou and
I are one. 318 For, nothing can be compared with unity and
harmony, since the individual man, when united with others,
becomes multiple. If two men, or ten, are united in spirit,
the individual is no longer alone, but each one of them be-
comes tenfold, and you will find the ten united as one, and
in each one the ten. And if they have an enemy, because he
is attacking not one man, but, as it were, ten, he will be
17 Matt 23.10.
18 John 17.12.
HOMILIES
349
vanquished. For lie is struck, not by one sword-edge only,
but by the ten.
Is the individual without resources? However, he is not
in want, for in the greater part, namely, in the nine, he is
well off, and the needy part the lesser one is completely
protected by the larger part which is well off. Each one of
these men has twenty hands, and twenty eyes, and just as
many feet. He sees, not only with his own eyes, but also with
those of the rest; he walks, not only with his own feet, but
also with those of the rest; he works, not only with his own
hands, but also with those of the others. He has ten lives, for
not only does he himself care for his own, but those others
also take care of him. Moreover, if there should be a hundred
men in the group, the same thing will once again be true
and their strength will have been proportionately increased.
Do you perceive the excellence of charity: how it makes
the individual man invincible and many times more signifi-
cant than he is? Do you see how the man can be in many
places at the same time? How the same man can be both in
Persia and in Rome?
What nature cannot do, charity can. For part of him will
be here, the other, there; or, rather, the whole will be here
and the whole, there. Therefore, if he has a thousand friends,
or two thousand, think to what extent his power will once
again exceed its former bounds. Do you see how charity
multiplies a man's strength? For this is a remarkable thing:
to make the one man a thousand strong.
Why, then, do we not procure this power and place our-
selves in safety? This is better than any power or wealth; it
is better than health; it is more valuable than light itself; it
is the foundation of happiness. To what end do we restrict
our charity to one or two?
Moreover, learn about the matter from its opposite. Sup-
pose that a man has no friend a condition of utter madness
350 SAINT JOHN GHRYSOSTOM
(for the fool will say: C I have no friend') ; 19 what sort of
life will such a man live? Even if he be wealthy ten thousand
times over, even if he live in opulence and luxury, even if he
be possessed of advantages without number, he is actually
destitute and stripped of everything.
With regard to friends, on the contrary, the case is not
so, but even if they be poverty-stricken they are better off
than the wealthy. Further, the things which a man does
not venture to say in his own behalf his friend will say for
him. The favors which he cannot obtain for himself he will
be able to obtain through his- friend and much more than
these and thus we shall have in our friends a means of
profit and safety. For, it is not possible to suffer harm if
protected by such guards as these. Indeed, the bodyguards
of the king are not as watchful as friends are. The former
show vigilance through constraint and fear; the latter,
through kindness and love and this is a much more com-
pelling force than fear. Moreover, the king fears his guards,
while this man places greater confidence in his friends than
in himself, and because of them he fears none of his foes.
Well, then, let us deal in this merchandise: 20 the poor
man, that he may have consolation for his poverty; the rich
man, that he may be safely in possession of his wealth; the
ruler, that he may govern securely; the subject, that he may
have well-disposed rulers. This is the basis of kindliness; this
is the foundation stone of gentleness. For even among wild
beasts, those which do not gather in herds are savage and
fierce. That is why we dwell in cities and have meeting
places: that we may associate with one another. Moreover,
Paul enjoined this upon us when he said: e not forsaking our
assembly. 321 Indeed, nothing is worse than solitude, whether
19 Cf. Eccli. 20.17.
20 That is, charity,
21 Heb. 10.25.
HOMILIES 35 1
we refrain of our own accord from associating with others or
are deprived of their company.
'What, then, of the solitaries, 3 you will ask, 'and those who
have taken up their abode on the mountain peaks?'
Not even these are without friends; they have indeed fled
from the turmoil of the market places, but have many com-
panions closely bound to one another by the bond of charity.
Moreover, it was to accomplish this result that they withdrew
from society. For, since competition in wordly affairs causes
much contention, withdrawing from the midst of them for
this reason, they cultivate charity with great care.
'But, if a man should live alone, how could he also have
friends without number?' you will ask.
I for my part think that men should know how to dwell
with one another, if possible. However, let the advantages
of friendship outlined above remain unchallenged for the
present. It is not one's location, indeed, that makes one's
friends. The solitaries surely have many admirers; and these
would not admire them if they did not love them. Further-
more, they themselves in turn pray for the whole world, and
this is a very great proof of friendship. Therefore, at the
Mysteries, also, we embrace one another in order that,
though we are many, we may be one. And in the case of the
uninitiated, we pray, in common with them, making invoca-
tion for the sick, and for the fruits of the earth both of land
and of sea.
Do you see all the power of charity? In prayers? In the
Mysteries? In exhortations? It is the cause of all blessings. If
we hold it with care, we shall both administer the affairs of
this life well and attain to the possession of the kingdom.
May we all obtain this by the grace and mercy of our Lord
Jesus Christ. Through Him and with Him glory be to the
Father, together with the Holy Spirit, forever and ever.
Amen.
352 SAINT JOHN CHRYSOSTOM
Homily 79 (John 16.16-33}
' "A little while and you shall see me no longer; and again
a little while and you shall see me, because I go to the
Father." Some of his disciples therefore said to one another,
"What is this he says, 'A little while'?" ' etc. 1
When a soul is in sorrow and overwhelmed by sadness,
nothing is more likely to depress it still further than con-
tinually hearing gloomy words. Why in the world, then,
after Christ had said: C I am going away and e l will no
longer speak with you/ why did He keep returning to the
same subject by saying: C A little while and you shall not see
me 3 and C I go to him who sent me?' 2 For, when He had
heartened them by His words about the Spirit, then He once
more caused their spirits to sink. Why, then, did He do this?
He was testing their mettle and making it more true, and
conditioning them that by repeatedly hearing sad things they
might bear His departure with fortitude. When they had re-
flected on it as depicted by His words, they would later bear
it in actual fact with equanimity. Moreover, on closer scru-
tiny, there is consolation in the very fact that He said: *I go
to the Father.' For these words made it clear that He would
not perish but that His death would simply be a kind of
metamorphosis.
Furthermore, He gave them additional consolation in that
He did not say merely: C A little while and you shall see me
no longer/ but added: C A little while and you shall see me/
Thus He showed that He would return, and that His depar-
ture would be for a brief time only, and that His presence
with them would be everlasting.
However, they did not understand this. Therefore, with
good reason someone might wonder how it was that, though
1 John 16.16,17.
2 See, for example, John 14,28-30.
HOMILIES 353
they had often heard these things, they were as much per-
plexed as if they had heard nothing. How is it, then, that
they did not understand? Either because of their sadness, as
I for my part think for it drove His words from their minds
or else because of the obscurity of what was said. And
therefore it seemed to them that He was setting forth two
contradictory things, though actually they were not con-
tradictory.
'If we shall see You/ they said, 'where will You go? But
if You go, how shall we see you?' That is why they declared:
'We do not know what he is saying. 3 They knew, to be sure,
that He was going away, but they did not understand that
He would come to them after a little while. For this reason,
accordingly, He even rebuked them because they did not
grasp the meaning of what He said.
Because He wished to fix firmly in their minds His teach-
ings about His death, what did He say? 'Amen, amen, I say
to you that you shall weep and lament,' which was true of
His crucifixion and death, 'but the world shall rejoice.'
Indeed, because they did not wish Him to die, they were
quick to hasten back to the belief that He would not die, and
when they then heard that He was going to die, they were
bewildered, not knowing what in the world was the meaning
of 'a little while.' Therefore, He said: 'You shall weep and
lament, but your sorrow shall be turned into joy.'
Next, after pointing out that sorrow is followed by joy,
and that sorrow will bring forth joy, and that sorrow is short-
lived, while joy is eternal, He continued with an illustration
drawn from earthly experience. And what did He say? *A
woman about to give birth has sorrow.' Now, He was making
use of a comparison frequently employed by the Prophets,
also, when they compared their sufferings to the excessive
pain of birth pangs. 3 What He meant is something like this:
3 See, for example, Isa. 13.8; Jer. 4.31; Osee 13.13; Mich. 5.9.
354 SAINT JOHN CHRYSOSTOM
'Suffering as keen as birth pangs will take possession of you.
However, the pain of childbirth becomes a cause of joy/ At
the same time He was confirming His teaching about the
resurrection and pointing out that His departure from them
was like leaving the womb for the bright light of day. It was
as if He said: 'Do not be surprised that I am bringing you
by such sorrow to what is profitable for you, since a mother,
too, in the process of becoming a mother undergoes suffering
followed by great joy,'
Here He was also implying a mystical meaning, namely,
that He Himself paid the penalty for sin by the birthpangs
of His death and caused the new man to be regenerated by
that means. Furthermore, He did not say merely that the
anguish of childbirth passes away, but that the woman no
longer even remembers it, so great is the joy she feels. Thus
will it be also with the saints.
Yet actually the woman does not rejoice because of the
fact that a man has come into the world, but rather because
a child has been born to her. For if it were for the former
reason, nothing would prevent women who have never given
birth from feeling the joy of motherhood because of another
woman's giving birth to a child.
'Why, then, did He speak in this way?'
Because He was using the illustration merely to this end:
to show that sorrow is ephemeral, while joy is everlasting;
also, that death is a transforming to life and the profit there-
from is comparable to the great one derived from birth
pangs. Still, He did not say 'that a child is born,' but 'that
a man is born.* Here, indeed, it seems to me that He was
indirectly referring to His own resurrection, and also to the
fact that by the pangs of His sufferings He was going to be
brought forth, not to death, but to His kingdom. 4 That is why
4 See His words to Pilate: Tor this was I born, etc/ (John 18.35-38) .
HOMILIES 355
He did not say: 'That a child is born to her,' but e that a man
is born into the world.
And you therefore have sorrow now but I will see you
again, and your sorrow shall be turned into joy. 3 Next, to
make it clear that He would die no more, He said : 'And no
one shall take it from you. In that day you shall ask me
nothing. 3 Once again, by these words He was establishing
nothing else but that He was from God. Then indeed you
will at last know all. 3
'But what is the meaning of: "You shall ask me nothing"?'
'You will not need a mediator, but it will be enough to
mention my name only and you will receive all things. Amen,
amen, I say to you, if you ask the Father anything in my
name. 3 He was pointing out the power of His Name, since,
indeed, without being seen or asked, but merely by being
named, He would cause them to win approval from the
Father.
'When did this actually happen? 3
When they said: 'Have regard to their threats and grant
to thy servants to speak thy word with all boldness and to
work miracles in thy name. 35 And the place where they
were was shaken.
'Hitherto you have not asked anything. 3 By these words
He was pointing out once again that it was truly of advan-
tage to them for Him to go away, if until then they had
asked nothing, but when He had gone they would receive
everything for which they asked. 'When finally I am no
longer with you, do not think you have been abandoned.
My name will be for you a source of greater confidence. 3
Therefore, since His words were somewhat obscure, He
said: 'These things I have spoken to you in parables. The
hour is coming when I will no longer speak to you in
parables. There will be a time when you will know all things
clearly. 3 He meant the time after the Resurrection. 'Then I
5 Cf. Acts 4.29-31.
356 SAINT JOHN CHRYSOSTOM
will speak to you freely of the Father.' And this transpired
for He was with them for forty days and conversed with
them, eating with them, and discussing matters pertaining
to the kingdom of God. 6
'At present, to be sure, since you are fearful, you do not
pay attention to My words. Then, on the contrary, when
you have seen Me risen from the dead, and when you are
in My company, you will be able to learn all things with
assurance because the Father Himself will love you, since
your faith in Me will have become firm. And I will not
ask the Father your love for Me will be sufficient to win
His favor, because you have loved Me and have believed
that I came forth from God. I came forth from the Father
and have come into the world. Again I leave the world and
go to the Father.' Now, His words about the Resurrection
did not, as it happened, cheer them, nor did it help to hear
afterwards: C I came forth from God and I am going to
Him.' So, He kept reiterating this. He assured them on the
one hand that their faith in Him was well founded, and,
on the other, that they would be in safety. Accordingly, it
was with good reason that they had been bewildered when
He had said: A little while and you shall not see me and
again a little while and you shall see me/ but now they were
no longer so.
'But what is the meaning of: "[In that day] you shall
ask me nothing"?'
'You will not say: "Show us the Father" and "Where
art thou going?" 7 because you will know all knowledge and
the Father will have the same attitude as I towards you.'
He was causing them to derive consolation particularly from
the knowledge that they would be on friendly terms with
the Father.
6 Cf. Acts 1.3,4.
7 John 14.8; 13.36.
HOMILIES 357
Therefore, they said: 'Now we know that thou knowest
all things. 3 Do you perceive that He had evidently replied
in conformity with what they were secretly thinking? 'And
dost not need that anyone should question thee 3 ; that is:
'You knew what was bothering us before You heard it, and
You calmed our trouble when You said: "The Father loves
you because you have loved me. 33 ' After so many proofs and
such great evidence, they only then said: 'Now we know.'
Do you perceive how spiritually immature they still were?
Next, since they said 'Now we know 3 as if they were doing
Him a favor, He declared: 8 'You have need of much more
than this in order to arrive at perfection. You are by no
means perfect as yet. Therefore, you will now betray Me to
My enemies, and so great a fear will overcome you that
you will not even be able to withdraw from Me in company
with one another. 9 However, I shall suffer no damage from
this. 3
Do you see how condescending His language is once
again? Indeed, He even reproached them with their con-
tinual need for Him to condescend to their lowliness. For,
when they said: 'Behold, now thou speakest plainly
and utterest no parable and for this reason we believe in
thee, 3 He showed that now, when they declared their belief,
they actually did not believe, and He did not give credence
to what they were saying. He made this reply to turn their
thoughts to another occasion. 10
But once again for their sake He added the words: 'The
Father is with me, 3 for He wished them to have this
knowledge at all times. Next, to show that in saying these
things He had not yet given them perfect knowledge, but
8 Cf. John 16.31-32.
9 Tou will be scattered, each one to his own house.'
10 When, that same night, despite this profession of faith, they would
abandon Him to His enemies.
358 SAINT JOHN CHRYSOSTOM
also so that their thoughts might not make them rebellious
(for it is probable that they still were thinking on a human
plane and reasoned that they would enjoy no assistance
from Him), He said: These things I have spoken to you
that in me you may have peace'; that is: 'that you may
not drive Me from your thoughts., but may receive Me
with welcome. 3
Well, then, let no one force these words into a precon-
ceived pattern of his own, for they were spoken for our
consolation and for love of us. 'Indeed, when you endure
such sufferings as I have mentioned/ He meant, 'your
troubles will not come to an end, but as long as you are in
the world you will have affliction: not only now when I am
betrayed, but also afterwards. However, lift up your hearts,
for you will suffer no serious harm. Indeed, since the
Master has overcome His enemies, the disciples ought not
to be troubled.'
'But how, pray, have You overcome the world?'
C I have already said that I have cast its prince down
below. 11 Furthermore, you will know it later, when all men
give way to you and obey you.'
Now, it is possible for us also to be conquerors, if we
wish, by observing the Leader of our faith, and treading
the path which He Himself has cut for us. Thus, not even
death will overcome us.
'What, then, 5 you will say, 'shall we not die? 5
^Yes, you will, for it is clear from this very fact that it
will not overcome you. Surely the wrestler will be famous,
not when he does not grapple with his opponent, but when,
after grappling with him, he is not worsted. Well, then,
because we come to grips with death we are not therefore
merely mortal, but we are immortal because of our victory
II Cf. John 14.30; 16.11.
HOMILIES 359
over it. For we should be mortal if we remained forever
in its power.
Therefore, just as I could not call those animals endowed
with the longest life immortal, even though they remain
for a long time untouched by death, so also when a man is
going to rise again after death he is not mortal, even though
laid low by death. Indeed, if a man should blush for a
little while, tell me, please: shall we then say he is always
red?
'By no means, for the condition is not permanent.'
If someone should become pale, shall we call him
jaundiced?
c By no means, for the affliction is only temporary.'
Well, then, you will not call him mortal who comes for
a short time under the dominion of death. If we did so,
we should also call those who are asleep 'dead,' for they
have died, so to speak, and are inactive.
'But death corrupts the bodies of the dead? 5
And what of that? For it does not do so that they may
remain in a state of corruption, but that they may become
better.
Let us, then, overcome the world; let us hasten to im-
mortality; let us follow after our King; let us set up a
trophy for Him; let us despise the pleasures of the world.
Moreover, there is no need of toils; let us transfer our soul
to heaven, and the whole world has been conquered. If you
do not desire it, it has been vanquished; if you ridicule it,
it has been worsted.
We are strangers and travelers. Let us not be saddened,
then, by any trial at all. Indeed, suppose that you who were
of an illustrious native land, and descended from renowned
ancestors, came to some far distant land, and were known
to no one and had with you no servants or wealth. In this
case, if someone insulted you, you would not be troubled
360 SAINT JOHN CHRYSOSTOM
by it, as you would if you suffered this at home. For the
clear knowledge that you were in a strange and foreign
land would persuade you to bear everything patiently:
not only being despised,, but also hunger and thirst and any
other suffering whatsoever.
At the present time also, consider the fact that you
actually are a stranger and a traveler, and let nothing in
this alien country trouble you. And I say this for you have
a city, the Architect and Builder of which is God. Moreover,
your very sojourn here is brief and passing. Let him who
wishes to do so, strike, insult, defame. We are in a foreign
land and live wretchedly.
A grievous thing it is, to be sure, to have this suffering in
one's native land at the hands of one's fellow citizens; then
there is the greatest infamy and disgrace. However, if one
is where he has no acquaintance, he undergoes everything
patiently. For insult assumes greater proportions from the
intent of those offering the insult. For example, if someone
who knows that a prince is a prince insults him, then the
insult is a bitter one; but if he insults him., thinking him a
private citizen, he cannot affect the one who actually suffers
the insult.
Accordingly, let us also follow this line of reasoning.
Certainly those who insult us do not know what we are,
namely, that we are citizens of heaven, enrolled in our
native land on high, and fellow choristers of the Cherubim.
Well, then, let us not be sad; let us not regard insult as
insult. If they recognized us, they would not offend us.
On the contrary, they consider us worthless and of no
account?
Well, then, let us not ourselves regard this as an insult.
For, I ask you, if a certain wayfarer^ having outstripped
his servants, sat down for a little while in an inn to wait for
them, and then the inn-keeper, or some other wayfarer,
HOMILIES 361
ignorant of his identity, should begin to rant and rail at
Mm, surely he would laugh at the other's ignorance, would
he not? Or rather, would he not enjoy the mistake? Would
he not make sport of the matter, as if someone else were
being insulted?
Let us also act in this way. And I say this for we are
sitting in an inn waiting for our fellow travelers on this
road. When we are all finally together, then they will know
whom they are now insulting. Then they will hang their
heads; then they will say: 'This is he whom we who are
fools had in derision. 312
Let us console ourselves, then, with these two considera-
tions: namely, that we are not really being insulted (for
they do not know who we are), and that if we desire to
avenge the wrong, they will pay a most severe penalty for
it later. However, may no one of us have such a cruel and
inhuman desire!
Then, what if we should be insulted by our fellow
countrymen? This would indeed be a heavy trial.'
Nay, rather this would be a mere trifle.
'How in the world is that? 3
Because we do not endure it in the same way when we
are insulted by those we love as by those whom we do not
know. In fact, we frequently have this to say to buoy up
the spirits of those who suffer insult: 'The person who has
hurt you is your brother; so bear it bravely. 3 'He is your
father'; or, c he is your uncle. 3 And if the name of 'brother'
or of 'father' shames you into meek endurance, much more
should I be able to say this of him who is more closely akin
to you than these. For we are not merely one another's
brothers, but even members of one another and one body.
Moreover, if the name of brother disconcerts you, much
more should that of 'member.' Have you not heard of the
12 Cf. Wisd. 5.3.
362 SAINT JOHN CHRYSOSTOM
worldly proverb which says that we must keep their short-
comings with our friends? Have you not heard Paul saying:
'Bear one another's burdens'? 13
Do you not observe people who are in love? For I am
compelled., since we cannot draw an illustration from your
experience, to have recourse to that well-known example.
Moreover, Paul also did this when he spoke as follows:
'Furthermore, we had fathers of our flesh to correct us, and
we reverenced them.' 14 Or, rather, what he said to the
Romans is even more to the point: As you yielded your
members as slaves of uncleanness, and iniquity unto iniquity,
so now yield your members as slaves of justice.' 15 Therefore,
we also have the courage to keep to this illustration.
Well, then, do you not see how great afflictions paramours
endure because they are consumed with passion for harlots
when they are slapped, beaten, ridiculed, and how they
bear with a conceited mistress when she spurns them and
offers them insults without number? Nevertheless, if they
but once see some sign of sweetness or gentleness, every-
thing is all right with them, everything from the past is a
bygone, and everything is now borne with equanimity:
whether poverty or sickness, or anything else of the kind.
For they regard their lives as happy or miserable according
to whether they have a mistress who is well disposed towards
them. Moreover, they do not discern human honor or dis-
honor, but, even if someone insults them, they endure it all
easily because of the pleasure and happiness they derive from
being with her. Moreover, if she rails at them, and even if
she spits in their face, they consider that they are being
pelted with roses in suffering this.
Now what wonder that they feel as they do about her?
13 Gal. 6.2.
14 Heb. 12.9.
15 Rom. 6.19.
HOMILIES
363
I say this for they think that her house is the most splendid
of all, even if it be made of mud and falling to ruin. Yet
why do I speak of the walls of the house? For, on seeing the
very localities where they spend their time in the evening,
they are thrilled.
At this point., however, permit me in what follows to
speak like the Apostle. Even as he said: 'As you yielded
your members as slaves of uncleanness, so yield your mem-
bers as slaves of justice, 3 so I also speak in the same way:
As we have loved these women, let us love one another, and
then we shall think we have nothing terrible to endure. Yet
why do I speak of one another merely? Let us love God in this
way. Do you shudder because I am asking for as great a
measure of love for God as we show for a harlot? However, I
shudder because we do not even show that much.
So, if you please, let us continue the discussion, even if
what we say is very painful to hear. The beloved woman
promises nothing of worth to her lovers but dishonor, and
shame, and opprobrium. For, the fact of consorting with a
harlot causes this relationship to be ridiculous, shameful,
dishonorable.
God, on the contrary, promises heaven and the blessings
of heaven, and makes us His sons, and brothers of the only-
begotten Son. Furthermore, during your lifetime He has
provided you with countless gifts, and, when you die,
resurrection. In addition, He promises that He will give so
many blessings that they cannot even be imagined and will
make us more esteemed and more venerated.
Then, too, that harlot forces them to squander all their
possessions for their ruin and destruction, while God bids
us to sow for heaven and gives the hundredfold and life
everlasting. Again, she uses her lover as a slave, giving orders
364- SAINT JOHN CHRYSOSTOM
more harsh than those of any tyrant, while God says: 'No
longer do I call you servants, but friends. 316
Do you see the excessive evils in the one instance, and the
blessings in the other? What, therefore, are the consequences?
Many men are solicitous for the interests of this woman,
and eagerly obey whatever demands she makes, and forsake
home, and father, and mother, and friends, and wealth,
and patronage, and permit all their affairs to fall into
neglect and want. Frequently, on the other hand, we do not
choose to spend even a third part of our possessions for the
sake of God or, rather, for our own sake but when we
see a hungry man we ignore him, and spurn a naked one
and do not even pass a word with him.
But, if the harlot's lovers see so much as her serving-maid
even a foreign one- they stand in the middle of the
market place, and converse with her, as if proud and
honored, rolling out copious tides of verbiage. Moreover,
they regard their whole life as nothing for her sake, despise
rulers and sovereignty (as those who have experienced this
affliction well know), and they are more grateful to her
when she gives them orders, than to others when they act
as their slaves. Is it not with good reason that there is a
hell? Is it not with good reason that there are punishments
without number in store?
Well, then, let us be on our guard, and let us give to the
service of God as much as, or at least a half as much as those
others devote to the harlot or even a third as much. Do
you perhaps shudder again? I ask you this for I, too, shudder.
However, I do not wish you to shudder only at my words,
but also with regard to your actions. Actually, our hearts are
filled with compunction while in this place, but on leaving
it we put all this aside. Therefore, what profit is gained?
Moreover, if it is necessary to spend money elsewhere
16 John 15.15.
HOMILIES 365
than in church, no one complains of his poverty, but when
a man is smitten, he even borrows money to give. Yet, if we
mention almsgiving here, they allege to us children, and
wife, and home, and care of their household as excuses
and other pretexts too numerous to list.
'But there is great pleasure to be had there,' you will say.
Yes, and that is the thing for which I lament and weep.
What, then, if I should show that there is greater pleasure
to be had here? For there, shame, and contumely, and
extravagance detract not a little from the pleasure; and
likewise, quarreling and enmity. Here, on the contrary, it
is quite different. Indeed, I ask you what is a match for
the pleasure of sitting here to await heaven and the kingdom
there, and the splendor of the saints, and life without end?
c But these things are merely expected, while those others
are actually experienced, 3 you will say.
What kind of experience? Do you want me to tell you of
pleasures actually experienced here, also? Reflect on how
much freedom you enjoy, and how you fear no one. Since
you are living virtuously, you do not tremble because of an
enemy, a conspirator, a sycophant, a competitor, a rival in
love, a jealous man, poverty, sickness, or any other human
cause. There, on the contrary, even though there are ten
thousand things according to your wish, and riches stream
upon you as if from a fountain, bitter competition with
rivals, and scheming and trickery, will make your life the
most wretched of all those who are plagued by these
troubles. In fact, if that despicable and voluptuous woman
entices, war must be set in motion at her pleasure. Therefore,
this condition is harsher than death ten thousand times
over, and more intolerable than any punishment.
Here, on the contrary, there is nothing like this. For
Scripture says: c The fruit of the Spirit is: charity, joy,
366 SAINT JOHN CHRYSOSTOM
peace,' 17 never quarreling or ill-advised expenditure of money,
or reproach accompanying the expenditure. Moreover, if
you give an obol, or bread, or a cold drink, you will receive
much gratitude. Nothing will cause you to worry or to be
distressed, but everything will be such as to make you highly
esteemed and altogether above reproach.
What defense, therefore, shall we have, what pardon, if
we despise these things and give ourselves over to the op-
posite, and thus of our own accord cast ourselves into the
furnace of burning fire? Wherefore, I beseech those who
are suffering from this disease to retrieve themselves and re-
store themselves to health and not permit themselves to fall
into despair. Furthermore, that well-known prodigal son
was in a much more serious plight than these, but, when he
returned to his father's house, he was restored to his former
place of honor and even appeared to be esteemed more than
his brother who had always lived uprightly. 18
Let us also imitate him, and returning to our Father,
however late it is, let us break away from that captivity and
restore ourselves to freedom, in order that we may also
enjoy the kingdom of heaven by the grace and mercy of our
Lord Jesus Christ. Glory be to Him and to the Father,
together with the Holy Spirit, forever and ever. Amen.
Homily 80 (John 17.1-5}
These things Jesus spoke; and raising his eyes to heaven,
he said, "Father, the hour has come! Glorify thy Son, that
thy Son may glorify thee." 3l
17 Gal. 5.22.
18 Cf. Luke 15 passim.
1 John 17.1-5.
HOMILIES 367
'Whoever carries out the commandments and teaches them,
he shall be called great in the kingdom of heaven/ 2 Scripture
says, and very rightly so. For it is easy to teach true wisdom in
word, but to exemplify the words by one's deeds is the
part of a great and noble soul. Therefore, in speaking of
forbearance, Christ put His words into practice before them,
and told them to follow that example.
That is also the reason why, after this exhortation. He
turned to prayer; namely, to teach us to take refuge in God
in our trials, and to spurn everything else. Because He had
said: 'In the world you will have affliction,' and thus had
disturbed their souls, He calmed them again by His prayer,
for they still regarded Him as a man. Moreover, it was for
their instruction that He said this prayer, just as it had been
in the case of Lazarus when He specifically told the reason
[for His prayer to the Father]; namely, 'Because of the
people who stand round, I spoke, that they may believe that
thou hast sent me. 33
'Yes, 9 you will say, c but it was right for Him to do so in
the case of the Jews, but why was it appropriate in the case
of the disciples?'
Even in the case of the disciples it was needful. For since,
even after such great proofs of His divinity,, they said merely :
'Now we know that thou knowest all things,' they were most
especially in need of being confirmed in their faith. Besides,
the Evangelist did not refer to His action as a prayer, but
what did he say? He asserted: 'He raised his eyes to heaven,'
and he meant that Christ's words were a colloquy with His
Father, rather than a petition.
Moreover, if elsewhere he did actually speak of prayer,
and represented Him at one time bowed on His knees, and at
another time raising His eyes to heaven, do not be disturbed.
2 Matt. 5.19.
3 John 11.42.
368 SAINT JOHN CHRYSOSTOM
By means of these references we are taught perseverance in
our petitions so that, when we are standing erect, we may
look upward, not only with the eyes of our body, but also
with those of our understanding; and likewise so that when
we bend our knees, it will be with contrite hearts. Indeed,
Christ came, not only to reveal Himself, but also to teach
ineffable virtue. And it was necessary for Him to teach, not
merely by His words, but also by His deeds.
Well, then, let us listen to what He said in this instance.
'Father the hour has come ! Glorify thy Son, that thy Son
may glorify thee. 3 Once more He was pointing out to us
that it was not against His will that He was going to the
Cross. For how could this be against His will, if He was
praying for it to take place, and was calling His sufferings
'glory 5 not only the glory of Him who is crucified, but also
that of His Father? And indeed it turned out that way, for
not the Son only, but also the Father, actually was glorified.
Before the Cross, certainly, not even the Jews knew Him,
for Scripture says: 'Israel hath not known me 3 ; 4 while
after the Cross the whole world flocked to Him.
Next, He spoke of the manner of this glorification and
how He would glorify Him: 'Even as thou hast given him
power over all flesh in order that all thou hast given him
may not perish.' For it is giving glory to God when one
unfailingly does good.
'But what is the meaning of "Even as thou hast given
him power over all flesh"? 3
He was pointing out, meanwhile, that the teachings
contained in His preaching were destined, not for the Jews
only, but also were to embrace the whole world and He was
laying^the first foundations of the calling of the Gentiles.
For, since He had said: 'Do not go in the direction of the
Gentiles, 3 but afterwards was going to say: 'Go, and make
4 Isa. 1,3.
HOMILIES 369
disciples of all nations/ 5 He was now pointing out that His
Father, also, wished this.
This, to be sure, gave great offense to the Jews, and to
the disciples as well. For not even after this did they take
kindly to the idea of being united with the Gentiles, until
they had received instruction from the Spirit. I say this for
even then the Jews took no little offense at the prospect.
Therefore, despite the very impressive revelation of the
Spirit, Peter, on coming into Jerusalem, with difficulty
succeeded in escaping censure when he spoke of the matter
of the sheet [let down from heaven by its four corners]. 6
'But what is the meaning of: "Thou has given him power
over all flesh' 3 ? 5
Shall I ask the heretics: 'When, then, did He receive
this power? Was it before He created them, or after that? 7
'It was after the crucifixion and resurrection, to be sure,
that He Himself spoke of it. At that time, as you know, He
said: "All power has been given to me. Go, and make
disciples of all nations." 37
What, then? Did He not have power before over His own
works? Notwithstanding the fact that He had created them,
did He not have power over them after He had made them?
Yet He Himself appears to have been doing all things,
even in times of old: both punishing some as sinners, and
reforming others who turned from sin (for Scripture says:
C I will not hide from my servant Abraham what I am going
to do 3 ) , 8 and honoring still others for living uprightly.
Then, did He have power at that time, and had He lost
it at this time, and did He regain it? Now, what kind of
devil would claim that this is true?
5 Matt. 10.5; 28.19.
6 Cf. Acts 11.
7 Matt. 29.18,19.
8 Cf. Gen. 18.17.
370 SAINT JOHN CHRYSOSTOM
But, if His power was the same both then and now ( c As
the Father raises the dead and gives them life, even so the
Son also gives life to whom he will/ He said), what is the
meaning of His words? He was about to send them to the
Gentiles. Therefore, lest they might think this an innovation
because He had said: 'I was not sent except to the lost
sheep of the house of Israel/ 9 He was pointing out that His
Father, as well as He, willed the salvation of the Gentiles.
Further, if He uttered this statement in very humble
language, it is by no means strange. By speaking thus He
not only edified them at that time, but also those to come
afterwards. And, as I have said, by this excessive humility
He always shows convincingly that His words were scaled
to the weakness of His hearers.
But what is the meaning of 'over all flesh?' For in actual
fact not all men believed. Yet, as far as His mission was
concerned, all could have believed. And, if they did not
heed His words, the fault was not that of the Master, but of
those who refused His teachings.
'In order that to all thou hast given him, he may give
everlasting life.' Now, if here, also, He spoke in somewhat
human fashion, do not be surprised. He did this for the
reasons mentioned, and also because He was always on
guard against attributing greatness to Himself, because this
vexed his listeners, since nothing out of the ordinary was in
evidence about Him for the moment.
Of course, when John was speaking on his own, he did
not write thus, but brought his words to a more sublime level
when he said: 'All things were made through him, and with-
out him was made nothing'; and 'He was Life' and 'He
was Light 3 and c He came unto His own/ He did not say that
Christ did not have power unless He had received it, but
that He even gave to others 'the power of becoming sons of
9 Matt, 15.24.
HOMILIES 371
God. 3 Moreover, Paul likewise declared that He is equal to
God, 10
He Himself, however, petitioned in somewhat human
fashion: c ln order that to all thou hast given him, he may
give everlasting life. Now this is everlasting life, that they
may know thee, the only true God, and him whom thou
hast sent, Jesus Christ.' He said e the only true God' to dif-
ferentiate Him from the gods that do not exist. And He did
so because He was about to send them to the Gentiles. How-
ever, if they did not agree to this, but on account of the word
"only' should deny that the Son is true God, pursuing this
reasoning further, they would also deny that He is God at
all. I say this for He said : c You do not seek the glory which
is from the only God.' 11
What, then? Will the Son not be God? But, if the Son is
God, and if He is Son of the Father who is called the only
God,' it is very evident both that He is true God, and Son
of Him who is called c the only true God.' Why, when Paul
said: Or I only and Barnabas,' 12 surely he was not rejecting
Barnabas? By no means, for e only' is used to set him apart
from others. Yet, if He is not true God, how is He 'the
truth'? For generally 'the truth' surpasses c the true.' Why,
may I ask, do we say that a man is not true man? Dp we not
say this when [the creature] is not a man at all? Thus, if the
Son is not true God, how is He God? Moreover, how does
He make us gods and sons, if He is not true God? However,
I have discussed these matters in greater detail elsewhere*,
let us therefore continue with the text that follows this one.
'I have glorified thee on earth.' He said on earth' with
good reason, for the Father was already glorified in heaven,
both with the glory that was His by nature, and also because
10 John 1.3-12 passim; cf. Phil. 2.6.
II John 5.44.
12 1 Cor. 9.6.
372 SAINT JOHN CHRYSOSTOM
He was worshiped by the angels. Therefore, He was not
speaking of that glory which was proper to God by His very
nature (for He continued to have that glory even if no one
glorifies Him), but He meant that glory which is His by
reason of the worship given Him by man. Accordingly, the
words 'Glorify me 3 also have such a meaning.
Moreover., in order that you may learn that He did mean
this kind of glory, listen to His next words. C I have accomp-
lished the work that thou hast given me to do.' Yet His work
was still in its beginning; or, rather^ it had not yet begun.
How, then, could He say: I have accomplished 3 ? He meant
either: C I have done everything that was incumbent on Me 3 ;
or He was speaking of what was going to take place as al-
ready accomplished; or else, as is most probable, He meant
that all had already been accomplished by anticipation
because the root of the blessings to come had been set in place,
and solely by means of it fruits would inevitably follow; and
also that He would be present at those events that were to take
place after this and would assist in them.
Therefore He was once again speaking out of condescen-
sion for His listeners when He said: 'that thou hast given
me.' For if He had actually waited to hear and to learn His
work, this would derogate greatly from His glory. Indeed,
it is clear from many texts that He came to His task of His
own volition; for example, when Paul said: 'He loved us
so much that he delivered himself up for us. 3 Also: 'He
emptied himself, taking the nature of a slave. 3 And again:
As the Father has loved me, I also have loved you. 313
'Do thou, Father, glorify me with thyself, with the glory
that I had with thee before the world existed. 3 Now, where
is ^ that glory? For, granted that He was with good reason
without glory in the eyes of men because of His being clad
in the flesh, why did He seek to be glorified with God? What,
13 Cf. Eph. 5.2; Phil. 2.7; John 15.9.
HOMILIES 373
then, did He mean here? His words concerned the Incarna-
tion, since His human nature had not yet been glorified, nor
did it as yet enjoy incorruptibility, nor share in the royal
throne. That is why He did not say c on the earth/ but 'with
thyself. 3
We also shall enjoy this glory in our own measure, if we
are watchful. That is why Paul said: 'Provided we suffer
with him that we also may be glorified with him.' 14 There-
fore, since such great glory is available to us, those who act
as their own enemies by laziness and torpor are deserving of
infinite pity. Even if there were no hell, they would be most
wretched of all because, though they could reign and be
glorified with the Son of God, they are depriving themselves
of these blessings.
Indeed, if it were necessary to be slain, or to die ten
thousand deaths, or to give up ten thousand lives and just as
many bodies every day, ought we not to endure such great
sufferings for the sake of obtaining such great glory? In actual
fact, however, we do not even despise our wealth, though
we shall later be deprived of it, even if we are unwilling. We
do not despise our riches, though they remain in this world
and are not our own. For we merely have the management
of things that are not our own, even if we inherit them
from our ancestors.
However, since in reality hell is in store, and the worm
that dieth not, and unquenchable fire, and gnashing of teeth,
how shall we bear these, may I ask? Why are we not clear-
sighted, but instead waste all our resources in daily strife and
struggles and senseless discussions; feeding the earth, fatten-
ing our bodies, and taking no care of our souls; making no
account of necessary things, but taking great thought for
superfluous and vain matters? We build elaborate tombs,
and purchase costly houses, and trail along with us crowds of
14 Rom. 8.17.
374 SAINT JOHN CHRYSOSTOM
all sorts of servants; we deliberate about different overseers:
placing officials in charge of fields, houses, money and of-
ficials in charge of these officials but we do not confer about
our desolate soul.
Now, what will be the end of all this? Do we not have
only one stomach to fill? Do we not have only one body to
clothe? Then, why this undue bustle about business matters?
What in the world is it? And why do we divide up the soul
which we have been allotted and tear it into pieces for the
administering of such matters, conjuring up a harsh slavery
for ourselves?
He who needs many things is a slave of many things, even
if he seems to be their master. For the master is indeed a
slave of his servants, and introduces another, more binding
kind of servitude. He is a slave in a different way, since he
does not dare to venture into the market place, or the bath,
or the field, without his servants, while they, on the con-
trary, frequently go around everywhere without him. How-
ever, he who appears to be master does not dare to go forth
from his house if his slaves are not with him. If he merely
steps outside the house alone, he thinks he will be an object
of ridicule.
Perhaps some may laugh at me for saying these things, but
for this reason they would be deserving of infinite pity. In
fact, to show that this is slavery, I should like to ask you
some questions. Would you like to be in need of someone to
move morsels of food to your mouth, or to bring the cup to
your lips? Do you not consider that this dependence upon
others would be pitiful? Furthermore, if you always needed
crutches in order to walk, would you not consider yourself
pitiable and most wretched of all because of this? Well, then,
you ought to feel that way at present, also. For it makes no
difference whether a man endures this dependence because
of men or because of irrational things.
HOMILIES 375
But, tell me, are not the angels different from us in this:
that they do not need as many things as we do? Well, then,
the less we need, the closer we approach to them; the more
things we need, the closer we sink to the level of this fleeting
life. Moreover, to discover that this is so, ask the aged what
sort of life they regard as blessed : the one in which they have
possessed empty power over these things, or that of their
present state when they are detached from them. Indeed, it is
because of this that we have invoked their testimony: namely,
because those who are in the flush of youth do not perceive
the heavy weight of this slavery.
Similarly, consider the case of those who are stricken with
fever. When they are very thirsty they drink many draughts
and need many, but when, on returning to health, they are
free from the consuming thirst, they consider themselves
blessed. Do you perceive that in every instance it is a pitiable
thing to be in need of many things, and it is far removed
from true wisdom? It is ever-increasing servitude and con-
suming desire.
Well, then, why do we of our own accord cause this
wretchedness to grow in ourselves? Tell me, please : if it were
possible for you to dwell without roof or walls and not suffer
harm thereby, would you not rather choose this? Why, then,
do you increase the evidences of your weakness? Do we not
consider Adam blessed for this reason: that he was in need
of nothing, neither dwelling or even clothing?
'Yes,' you will say, c but actually we have been placed in a
condition where we do need things.'
Why, then, do we even add to our needs? If, indeed, not
a few men dispense with many things, even those regarded
as necessities (I mean slaves, and mansions, and money),
what excuse should we have if we should exceed the bounds
of what we actually need? The more numerous the posses-
sions with which you surround yourself, the more completely
376 SAINT JOHN CHRYSOSTOM
you become enslaved. For, the more numerous the things of
which you are in need, the more you circumscribe your free-
dom. Complete freedom, in truth, is to be in need of nothing
at all; the next degree is to have few needs, a degree of free-
dom which the angels especially possess, and also those who
imitate them. Moreover, consider how praiseworthy it is for
men to do this even while remaining in their mortal bodies.
Indeed, Paul meant this when he wrote to the Corinthians:
'But I spare you that,' and, in order that such as these might
not 'have tribulation of the flesh. 515 The reason why money
is so called 16 is that we may use it according to our need, not
that we may keep it and hoard it, since this is not to possess
it, but to be possessed by it. For, if we should be bent on as-
certaining how we may make our wealth increase, not how
we may enjoy it according to our need, the order of things is
reversed and it has taken possession of us, not we, of it.
Well, then, let us rid ourselves of this harsh slavery, and
let us become free sometime. Why are we contriving mani-
fold and innumerable bonds for ourselves? Is not the bond
imposed by your nature sufficient for you, as well as the
necessary limits of your life, and .the swarm of troubles with-
out number? Notwithstanding these, do you fashion yet
others for yourself and shackle your feet with them? Will you
ever reach heaven and be able to stand on that lofty height?
Indeed, a desirable thing it is, a desirable thing, I say, for
a man to sever these cords and be able to reach the City
above, since other hindrances are also so great. In order that
we may overcome them all, let us embrace poverty. 17 For
thus we shall likewise attain to everlasting life by the grace
and mercy of our Lord Jesus Christ. Glory be to Him, for-
ever and ever. Amen.
15 That is, -the worries and troubles of this "world; cf. 1 Cor. 7.28.
16 ypfmocTOc: 'things that one uses or needs/
17 That is, the poverty of detachment from superfluous possessions.
HOMILIES 377
Homily 81 (John 17.6-13}
'I have manifested thy name to the men whom thou hast
given me out of the world. They were thine, and thou hast
given them to me, and they have kept thy word.' 1
The Son of God is said to be the Angel of Great Counsel 3
because of His many other teachings, but especially because
He revealed His Father to mankind. That is why He now
said this: 'I have manifested thy name to the men. 5 For,
after saying: C I have accomplished thy work, 5 He then went
on to explain this statement by telling what sort of work
it was.
Yet the name of God had already been manifested, to be
sure. I say this for Isaias had declared: 'You have sworn by
the true God.' 3 However, as I have often said, and now
repeat, even if it had been made manifest, it was clearly
evident to the Jews only, and not even to all of them. But
now He was speaking of the Gentiles. Moreover, not only
did He make this clear, but also that they knew God as the
Father. It is not the same thing, of course, to know that He is
the Creator as to know that He has a Son. And Christ 'mani-
fested His name' both by word and by deed,
'Whom thou hast given me out of the world. 9 Just as He
had previously said: 'No one can come to me unless he is
enabled to do so by my Father' and 'unless my Father draw
him.' 4 so it was in similar vein that He here said: 'Whom
thou hast given me.' Yet He had declared that He Himself
is the Way. From this it is clear that He was making two
points by His words in this instance, namely, that He was in
complete harmony with Father, and that it was the Father's
will for them to believe in His Son.
1 John 17.6.
2 Cf. Isa. 9.6. (Septuagint) .
3 Cf. Isa. 65.16.
4 John 6.66,44.
378 SAINT JOHN CHRYSOSTOM
They were thine, and thou hast given them to me. 3 Here
He desired to teach them that He was very much beloved by
the Father. For it is quite clear that He actually did not need
to receive them, because He Himself had created them and
it was He Himself who unceasingly provided for then* needs.
How, then, did He receive them? In a different sense, as I
have said, and this statement testified to His oneness with
the Father.
Moreover, if anyone wants to place a merely human
interpretation on it, and accept it in its literal meaning, in
that case the disciples will no longer belong to the Father
[after the Son has received them]. For if, when the Father
had them, the Son did not have them, it is clear that when
He gave them to the Son He Himself relinquished His
dominion over them and something still more strange like-
wise follows from this. For it will be discovered that when
they were with the Father they were imperfect, but when
they carne to the Son then they became perfect. Yet it is
ridiculous even to say such things.
What, then, did He really mean by this statement? That
it was granted to them by the Father to believe in the Son.
'And they have kept thy word. Now they have learned that
whatever thou hast given me is from thee.' How have they
'kept thy word 3 ? 'By believing in Me and not paying any
attention to the Jews. 3 For He had said: 'He who believes in
Him has set his seal that God is true.' 5
Some, to be sure, word the text this way: 'Now I know
that whatever thou has given me is from thee,' but this
would not be logical. For how could the Son be ignorant of
what belonged to the Father? As a matter of fact, however,
He was speaking of the disciples. For He meant: 'From the
fact that I have said these things they have learned that
whatever Thou has given me is from thee. I have nothing
5 Cf. John 3.53.
HOMILIES 379
alien, nothing of My own, apart from Thee.' For it is what
is specially characteristic of a person that makes him seem
alien in other respects. 6 Therefore, they have learned that
whatever I teach is Thine: both doctrine and laws.'
And how have they learned it? 'By My words, for it is by
means of them that I have been teaching. Moreover, not
only have they learned this, but also that I came forth from
Thee, 3 for by the Gospel He continually strove to convey
this knowledge.
'I pray for them. 3
'What are You saying? Are You instructing the Father as
if He were ignorant of their needs? Are You speaking to Him
as if to a man who lacks knowledge? Well, then, what is the
meaning of this apparent separation? 3
Do you perceive that His prayer had no other purpose
than that they might learn His love for them? For he who
gives not only what he himself possesses, but also intercedes
with another to do the same 3 shows greater love.
'What, then, is the meaning of "I pray for them"? 3
'Not for the world do I pray, 5 He said, 'but for those
whom thou hast given me.' He kept repeating 'thou hast
given me, 3 that they might learn that this was the Father's
will.
Next, since He had frequently said: 'They are thine, and
thou hast given them to me,' lest anyone suppose that His
sovereignty was but recently acquired and that they had
just now been received by Him, what did He say to dispel this
evil suspicion? 'All things that are mine are thine, and thine
are mine; and I am glorified in them. 3 Do you see the
equality of Father and Son? For, lest on hearing 'thou hast
given me, 3 you might think that the disciples were now being
removed from the sphere of the Father's power, or that
6 That is, if the Son had some distinctive characteristic not possessed
by the Father, this would be enough to destroy Their perfect unity.
380 SAINT JOHN CHRYSOSTOM
previous to this they had been outside the Son's power. He
refuted both these ideas by speaking as He did.
It was as if He said: 'When you hear, "Whom thou hast
given Me 3 " do not think that they are thus placed outside
the Father's power for the things that are Mine are His. And
when you hear: "They are Thine," do not think that they
are outside My power, for the things that are His are Mine. 3
Hence, the words 'Thou hast given 3 were used only for the
sake of condescending to the weakness of His listeners. For
the things that the Father has are the Son's and the things
that the Son has are the Father's.
Now, this cannot be said of the Son merely as Man, but
only in so far as He has a nature greater than that of a man, 7
for it is clearly evident to all that what belongs to the lesser
nature belongs also to the greater, but the opposite is not the
case. However, in this context He matched strophe with
antistrophe, 8 and the antistrophe clearly reveals the equality
of the Son with the Father. To make this clear He also
said elsewhere: 'All things that the Father has are mine,' 9
referring to knowledge. But He said 'thou hast given me,' and
other statements of the kind, to point out that He did not
come in opposition to the Father, and draw them to Himself,
but received them as His own.
Next He set forth the reason and the proof by saying:
'And I am glorified in them/ that is, either 'because I have
power over them' or 'because they will glorify Me, since they
believe in You and in Me, and they will glorify Us alike.'
But, if He was not glorified in them in the same way as the
7 That is, it can be predicated of His divine nature, but not of His
human nature, taken by itself. The Benedictine editor notes a
textual difficulty here and points out that St. John Chrysostom's
meaning seems to be that, while it can be said of Christ as God
that He became Man, was crucified, and suffered, it cannot be said
of Christ, considered only as Man, that He is equal to the Father.
8 'All the things that are mine are thine, and thine are mine.'
9 John 15,16.
HOMILIES 381
Father, the things that the Father has would not be His, for
no one is glorified in things over which he has no power.
'But how is He glorified in the same way as the Father? 3
They all died for His sake in the same way as for the
Father's; and they preached Him just as they did the Father;
and just as they declared that all was done in the Father's
name, so also that it was done in the name of the Son.
'And I am no longer in the world, but these are in the
world, 3 that is, 'Even when I am not visible in the flesh, I
am glorified through these men.'
'But why in the world did He say repeatedly: "I am not
in the world' 5 ; and "Since I am leaving them, I commend
them to you"; and "When I was in the world I guarded
them"? For, if one should take these statements literally,
many strange contradictions would follow. How could it be
reasonable for Him to say He was not in the world, yet that,
since He was departing from it, He was commending them
to the care of another? Indeed, these were like the words of
a mere man who was leaving them forever/
Do you not see that He conversed with them for the most
part in human fashion, and according to their understanding,
since they thought that they derived greater safety from His
presence? That is why He said : "When I was present, I kept
them.'
'Still, did He not say: "I will come to you" and "I am
with you even to the consummation of the world"? 10 How
is it that He now spoke as if about to be cut off from them?'
In doing so, as I have said, He was speaking according to
their understanding, in order that they might relax a little
on hearing Him say this and commend them to the care of
His Father. Since, though they heard many words of en-
couragement from Him, they were not convinced, He finally
addressed Himself to the Father, to prove His affection for
10 Matt. 28.20.
382 SAINT JOHN GHRYSOSTOM
them. It was as if He said: 'Because thou art summoning me
to thyself, place them in safety. For I am coming to thee. 3
'What are You saying? Can You not protect them? 3
'Yes, of course I can. 5
'Why, then, are You speaking in this way? 3
'That they may have My joy made full, 3 that is, That they
may not be troubled, since they are as yet imperfect. 5 Further-
more, by saying these words He made it clear that He said
everything as He did, for the sake of their peace and joy,
even though His discourse seemed to be quite the opposite.
'Now I am no longer in the world, but these are in the
world. 3 This was indeed their idea of the situation; therefore,
for the moment He catered to their weakness. For, if He had
said: C I will protect them, 3 they would not have believed
Him. That is why He said: 'Holy Father keep them in thy
name, 3 that is, 'by thy aid. 3
'While I was in the world, I kept them in thy name. 3
Once again He was speaking as Man and as a Prophet, since
He nowhere appears to have done anything in the name of
God.
'Those whom thou hast given me I guarded; and not one
of them perished except the son of perdition, in order that
the Scripture might be fulfilled. 3 Elsewhere, also, He had
said : C I shall lose nothing of what thou hast given me.'
'Yet, not only did the son of perdition perish, but many
others afterwards. How it is, then, that He could say: "I
shall lose nothing 33 ? 3
He meant: T shall not lose anything as far as My part is
concerned. 3 To make this clear He said in another place:
*I will not cast him out. 311 That is: 'He will not be lost
through My fault, though I neither force him nor, on the
other hand, abandon him. But, if he goes away from Me of
his own accord, I shall not compel him by force to return.
11 Cf. John 6.37,39.
HOMILIES 383
But now I am coining to thee.' Do you perceive that His
words now are couched in rather human language? Hence,
if someone is disposed to detract from the Son because of
them, he will also detract from the Father, In fact, notice
that from the beginning, on the one hand He appears to be
informing the Father and giving Him a commission. Inform-
ing, as when He said: 'Not for the world do I pray. 3 Com-
missioning, as when He said: 'I guarded them up till now,
and not one perished.' And : 'Do thou, then, keep them,' He
urged. And again: 'They were thine, and thou hast given
them to me.' And: 'While I was in the world, I kept them. 5
However, the explanation that applies to all these statements
is that He was adapting His words to their weakness.
Moreover, when He had said: 'Not one of them perished
except the son of perdition, 3 He added, 'in order that the
Scripture might be fulfilled.'
'What Scripture did He mean?'
That which foretold many things of Him. It was not, of
course, for this reason that a man did perish, namely, that
the Scripture might be fulfilled. We have already discussed
this matter in detail before this, 12 and stated that this is the
method characteristic of Scripture, namely, to relate things
that turn out according to its predictions, as if it were the
cause of this. Yet we must examine everything with care,
both the manner of the one speaking and also his statement,
and the laws of Scripture as well, unless we are to reason
falsely, for, 'Brethren, do not become children in mind.' 13
Now, we ought to apply this text not only to the matter
of understanding Scripture aright, but also to the question of
striving to live rightly. I say this for small children do not
desire valuable things, but, generally, admire worthless ones.
For they are delighted when they see chariots, and horses,
12 See Homilies, Vol. I (in this series) 228-230.
13 1 Cor. 14.20.
384 SAINT JOHN CHRYSOSTOM
and the charioteer, and wheels, all made of clay. But, if they
should see a king seated in a golden chariot, and a yoke of
white mules, and a great deal of ornamentation, they do not
even turn to watch them. Again, if they receive dolls made of
the same material, 14 they dress them up as brides, while they
do not even look at brides that are actually real and beauti-
ful. Moreover, they react similarly in the case of many other
things.
This is the kind of behavior many men are even now dis-
playing. For, when they hear of the things of heaven, they
do not pay attention, but, like the children, they are excited
over everything made of clay, and so are lost in admiration
of earthly riches. They esteem glory and pleasure in the
present life, even though these things are as much toys as
those, while heavenly things are productive of real life and
glory and rest. However, just as children cry if deprived of
their playthings and cannot even desire the real thing, so it
is with many who appear to be men. That is why Paul said:
*Do not become children in mind. 315
Do you love earthly wealth, may I ask not the riches that
remain with you, but only childish toys? Then, if you should
see someone admiring a coin made of lead and bending
down to pick it up, would you conclude that his poverty
is great, while you collect things still less valuable than this
and count yourself among the wealthy? Yet how is this
logical? On the contrary, we declare that that man is wealthy
who despises all things present. For no one, no one will choose
to scorn these things as of little worth silver, gold, and the
rest of the array unless he has a desire for things of greater
worth, just as no one scorns the lead coin unless he is in
possession of a gold one.
Well, then, when you see a man despising the whole
14 That is, clay.
15 1 Cor. 14.20.
HOMILIES 385
world, consider that he is doing so for no other reason than
because he has his gaze fixed on a greater world. Thus, the
farmer also despises a few grains of wheat when he is looking
forward to a greater harvest. But if, though our hope is un-
certain of fulfillment, we yet condemn our possessions to
destruction, much rather ought we do this in the case of an
expectation that is sure to materialize. Therefore, I beg and
beseech, do not punish yourselves, and do not deprive your-
selves of the treasures from above by holding on to mud, or
by bringing your ship into the harbor, laden only with straw
and chaff.
Let anyone who wishes to do so, talk about us; let him
find fault with the continual repetition of my warnings; let
him call us silly, disgusting, annoying; we shall not cease
frequently admonishing you about these matters, and often
quoting gently to all of you that saying of the Prophet:
'Redeem thou thy sins with alms and thy iniquities with
works of mercy to the poor, and suspend them from thy
neck.' 16 Do not do this today and stop tomorrow. And I
say this for this body is in need of daily food. So also is the
soul; or, rather, much more so. And unless it is well nourished
it becomes weaker arid more sluggish. Let us not neglect it,
as it is perishing and being strangled. It receives many
wounds every day from lust, anger, sloth, profanity, revenge,
envy. Well, then, we must apply remedies to it. Now, alms-
giving is no trifling remedy, since it can be applied to every
wound. Indeed, 'Give alms/ Scripture says, 'and all things
will be clean to you' 17 alms, not rapine, for what is given
out of rapine does not remain, even if you give it to the needy.
It is the almsgiving which is free from all injustice that makes
all things clean.
It is better than fasting and sleeping on the ground. Even
16 Dan. 4.24.
17 Cf. Luke 11.41.
386 SAINT JOHN CHRYSOSTOM
though those practices are more difficult and demand more
exertion, almsgiving is more profitable: it enlightens the
soul, enriches it, makes it noble and beautiful. The fruit of
the olive does not strengthen athletes as effectively as this
olive oil invigorates those engaging in the contest of piety.
Let us, then, anoint our hands, that we may raise them
staunchly against the foe.
He who is concerned with showing pity to the needy will,
similarly, quickly refrain from covetousness. He who per-
severes in giving to the poor will, similarly, quickly refrain
from anger and will never be puffed up by pride. For, just
as when a physician is continually caring for the wounded
he is readily inspired with sober reflections, as he observes
the plight of human nature in the misfortunes of other men,
so also if we engage in giving assistance to the poor we shall
readily become truly wise. We shall not admire wealth or
consider the possessions of this life important, but will
despise them all. Rising above them to the heights of heaven,
we shall with ease attain to the everlasting blessings by the
grace and mercy of our Lord Jesus Christ. Glory be to Him
and to the Father, together with the Holy Spirit, forever and
ever. Amen.
Homily 82 (John 17.14-26}
e l have given them thy word; and the world has hated
them, because they are not of the world, even as I am not of
the world.' 1
When we are persecuted by the wicked, though we are
virtuous, and are treated scornfully by them because of our
pursuit of virtue, let us not be troubled or find it hard to
bear. For virtue is so constituted of its very nature that it
l John 17.14.
HOMILIES 387
generally evokes hatred on the part of the wicked. Indeed,
since they are envious of those who strive to live uprightly,
and because they think they are providing an excuse for
themselves, if they can defame the good, they both hate them
as exponents of conduct opposite to their own, and make
every effort to dishonor the way of life of their rivals.
However, let us not be saddened, for this is a proof of
virtue. That is why Christ said: 'If you were of the world,
the world would love what is its own. 3 And elsewhere, again,
He said: 'Woe to you when all men speak well of you.' 2
That is likewise why He here said: 'I have given them thy
word; and the world has hated them. 3 Once more He was
mentioning this as a reason for their deserving to be the
object of much solicitude on the part of His Father. He
meant: 'They have been hated because of You and Your
word; consequently, they should rightly enjoy the benefit of
all the care of Your providence.
'I do not pray that thou take them out of the world, but
that thou keep them from evil.' Once again He was eluci-
dating His meaning; once again He was making it clearer.
By this statement He was unmistakably pointing out that
His concern for them was very great, since He was inter-
ceding so anxiously in their behalf.
'Yet He Himself had declared that the Father would do
anything they themselves should ask. 3 How is it, then, that
He was here making intercession for them? 5
For no other reason, as I have said, than to show His
love. 'They are not of the world, even as I am not of the
world. 3
'Why, then, did He say elsewhere: "The men whom thou
hast given me out of the world, were thine"?'
In the latter instance He was speaking of their human
2 John 15.19; Luke 6.26.
3 Cf. 16.23,24.
388 SAINT JOHN CHRYSOSTOM
nature, while in the other He was referring to evil-doing. 4
Moreover, He was delivering a long discourse in praise of
them, saying in the first place that they were not of this
world; next, that the Father Himself had given them,
and that they had kept His word, and that they were objects
of hatred on this account. Furthermore, do not be troubled
because He said: 'Even as I am not of the world/ For the
expression 6 even as 3 does not here imply complete identity.
Just as when He used the expression 'even as' with reference
to Himself and the Father, Their complete equality was in-
timated because Their nature is the same, so, when He used
it with regard to Him and us, the abysmal difference between
us is implied, because there is a great, even infinite, difference
between the two natures. If 'He did no sin, neither was deceit
found in his mouth, 55 how could the Apostles be placed on
an equality with Him?
'Then, what is the meaning of the words: "They are not
of the world"? 3
'They have something else in view; they have nothing in
common with earth, but have become citizens of heaven. 3
By these words, also, He was showing His love, since He was
praising them to His Father and commending them to Him
who had begotten Him. Moreover, in saying 'Keep them 5
He did not mean 'merely freedom from danger, but was re-
ferring also to their perseverance in the faith. And that is
why He added: 'Sanctify them in thy truth; make them holy
by giving them the Spirit, and true doctrine.' Just as when
He had said: 'You are clean by reason of the word that I
have spoken to you,' 6 so He now also said the same thing:
'Instruct them; teach them truth,'
'Yet He said before that it was the Spirit who would do
this. How it is, then, that He now asked it of the Father? 5
4 That is, by the phrase 'of the world/
5 Isa. 53.9; Peter 2.22.
6 John 15.3.
HOMILIES 389
That you might once again learn Their equality. For, cer-
tainly, true teachings about God sanctify the soul. More-
over, do not be surprised if He spoke of sanctification effected
by the word. To show that He was referring to doctrine. He
added: Thy word is truth,' that is, 'There is nothing false
in it; all His words must be completely fulfilled.' He also
made it clear that there is nothing purely figurative, nothing
purely material in His word, as Paul, too, said of the Church
that Christ sanctified her by means of the word. For he also
knew that the word of God cleanses souls. 7
Now, it seems to me that the words 'Sanctify them 3 have
another meaning, namely: 'Set them apart for the word and
preaching. 3 That is again clear from what follows: 'Even as
thou hast sent me into the world,' He said, 'so I also have
sent them.' Paul, too, declared this: 'Entrusting to us the
message of reconciliation.' 8 For, the Apostles also took pos-
session of the world for the same reason as that for which
Christ came. But the expression 'even as' here once again
carries no implication of equality between Christ and the
Apostles (for how could men be sent in any other way than
as Christ was?). And He was accustomed to speak even of
the future as if it had already taken place.
'And for them I sanctify myself, that they also may be
sanctified in truth.'
'What is the meaning of "I sanctify myself'?'
'I offer sacrifice to Thee.' Now, all sacrifices are called
*holy,' 9 and things that are consecrated to God are called
'holy' in a special way. Indeed, since of old sanctification
was prefigured in the lamb, and now it was not merely in
figure but in truth, He therefore said: 'That they also may
be sanctified in thy truth. I say this for I consecrate them to
7 The reference here is to baptism; cf. Eph. 5.26.
8 2 Cor. 5.19.
9 That is, 'sanctified/
390 SAINT JOHN CHRYSOSTOM
thee and offer them to thee.' He asserted this either because
their Head was to become a Victim or because they them-
selves also would be immolated. For Scripture says : 'Present
your members a living, holy sacrifice 3 and 'We are looked
upon as sheep to be slaughtered/ 10 Thus, without death He
was making them a sacrifice and oblation.
Indeed, it is quite clear from the words that follow that in
saying 'I sanctify myself He was indirectly referring to His
immolation. 'Yet not for these only do I pray, but for those
also who through their word are to believe in me. 3 In fact,
since He did die in behalf of these and had said: Tor them
I sanctify myself/ lest anyone might think that He did this
for the Apostles alone, He added : 'Yet not for these only do
I pray, but for those also who through their word are to
believe in me. 3
By these words He once more raised their spirits by point-
ing out that there would be many disciples. For, since He
had made what they had considered their singular privilege
common to many, He consoled them again by making it
clear that they would be responsible for the salvation of the
rest. So, after treating of their salvation and of sanctification
by faith and sacrifice, finally He spoke on the subject of har-
mony and concluded His discourse with this. As He had
begun with it, He came to an end with the same topic.
He had opened by saying: 'A new commandment I give
you/ 11 and here: 'That they may be one, even as thou,
Father, in me and I in thee.' Once again the expression
"even as' does not imply complete equality on their part,
for such a thing was not possible for them, but it means:
*as far as is possible for men.' It is just as when He said:
"Be merciful even as your Father is merciful.' 12
'What is the meaning of "in us"?'
10 Cf. Rom. 12.1; Ps. 43.23.
II John 13.34.
12 Luke 6.36.
HOMILIES 391
'In their faith in Us.' For, since nothing gives all men such
grave offense as dissension, He brought it about that they
should all be one.
'What is that, then? Did He really accomplish this? 3 you
will ask.
Yes, He did accomplish it very well. For, all those who
believe through the Apostles are one, even though some have
become separated from them. Indeed, this defection was not
hidden from Him; more than that, He even foretold it, and
pointed out that it resulted from human depravity.
'That the world may believe that thou hast sent me. 5 He
had begun His discourse, then, with this idea when He said :
'By this will all men know that you are my disciples, if you
love one another.' 13
'Yet, how would the world believe because they were one?'
'Because Thou art a God of peace/ He meant. 'Then, if
they keep to the same precepts as their Teacher, those who
hear will know the Master by reason of the disciples; but if
they are in strife with one another, other men will deny
that they are disciples of a God of peace. And if I am not
peaceful, they will not acknowledge that I have been sent
by Thee. 5 Do you perceive how to the very end He gave
proof of His complete harmony with the Father?
'And the glory that Thou hast given Me I have given to
them that is, by My miracles, by My teachings, and that
they may be of one soul. For glory even greater than miracles
consists in this: that they be united. Indeed, just as they
marvel at God because there is no dissension, no strife, in
that divine nature, and this is Its greatest glory, so let these
disciples also be outstanding in this respect,' He declared.
'Yet, how is it,' you will say, 'that He asked the Father to
give this favor to them, though He said that He Himself
gave it?'
13 John 13.35.
392 SAINT JOHN CHRYSOSTOM
Whether He spoke of miracles, or of harmony, or of peace,
it clearly was He Himself who had granted them these
things. From this fact it is evident that the request was made
of His Father for the sake of consoling them. C I in them and
thou in me. 3
'How did He give his glory to them? 3
By being in them and having the Father with Him so that
He joined them together. Elsewhere, however, He did not
speak thus, 14 for He did not say that the Father came
through Him, but that He and the Father would come and
c make their abode with him.' By the latter statement He
refuted the suspicious reasoning of Sabellius 15 and by the
former, that of Arius. 16
'That they may be perfected in unity, and that the world
may know that thou hast sent me.' This He said repeatedly,
to show that peace can draw men to Him more effectively
than miracles. For, just as strife causes men to disperse, so
harmony causes them to unite.
'And that I have loved 17 them even as thou hast loved me.'
Here again the expression 'even as' means being loved in so
far as man can be loved, and that His giving Himself in their
behalf is a proof of His love.
Well, then, after saying that they would be safe, that they
would not be overcome, that they would-be sanctified, that
many would believe through them, that they would enjoy
great glory, that not only did He Himself love them, but also
the Father, He finally began to speak also of the things
14 Cf. John 14.23.
15 Sabellius denied the distinct personality of the Father and of the
Son, a truth which these words of Christ attest (John 14.23) .
16 That is, 'Even as we are one: I in them and thou in me/ The
consubstantiality of the Father and the Son is thus affirmed, a truth
which the teachings of Arius contradict.
11 Both the Greek New Testament and the Confraternity translation
have the second person singular here: 'thou hast loved.' The first
person singular (rjycjCTTrjaa) , used by St. John Chrysostom, has a
strong manuscript tradition. See Merk 376, annotation on John 17.23.
HOMILIES 393
destined to come after their departure from this life: of the
rewards and crowns in store for them. For He said : 'Father,
I will that where I am, they also whom thou hast given me
may be with me. 5 And this, accordingly, was what they were
seeking when they repeatedly asked: 'Where art thou
going?' 18
'What are You saying? Will You receive this favor by
asking for it, and have You not yet obtained it? How is it,
then, that You could assure them: "You shall sit on twelve
thrones"? 19 How is it that You made still other promises
greater than this? 3
Do you not see that He was phrasing all He said with a
view to condescending to their weakness? For how else could
He say: 'Thou shalt follow later? 320 In fact, He said this for
the sake of strengthening and confirming Peter 3 s love.
'In order that they may behold my glory which thou hast
given me. 3 Once more this is a proof of His complete har-
mony with the Father, more sublime than the previous ones
(for He added: 'before the creation of the world'), but also
displaying some condescension to their weakness, for He
specified: 'my glory which thou hast given me. 3 However, if
this be not the explanation, I should like to ask those who
deny it: 'Is not the giver considered superior to the one who
receives his gift? 3 After having first begotten Him, then,
surely He did not give Him His glory later, permitting Him
to be without glory until then? Yet, how could this be
reasonable? Do you perceive that the expression 'hast given'
really means 'hast begotten 3 ?
'But, why did He not say: "In order that they may share
my glory, 33 instead of: "in order that they may behold my
glory 33 ? 3
18 For example, John 13.36.
19 Matt. 19.28.
20 John 13.36.
394 SAINT JOHN CHRYSOSTOM
Here He was implying that all true rest 21 consists in this:
namely, beholding the Son of God. And, of course, this will
cause them to be glorified. Paul, too, said this; 'We all, with
faces unveiled, reflecting as in a mirror the glory of the
Lord. 522 Just as those who behold the sunbeams and enjoy
the benefit of very clear atmosphere derive pleasure from
their organ of sight, so also, in the hereafter, our sight will
cause us even greater pleasure. However, at the same time
He pointed out that the Vision we shall see is not what can
be seen with bodily eyes, but a certain awesome Being.
'Just Father, and the world has not known thee. 3 What
does this mean? What connection has it with the foregoing?
Here He was indicating that no one knows God except those
who know the Son. What He meant is something like this:
T should like all men to be of this class, but they have not
known Thee, even though they can find no fault with Thee/
Indeed, this is the meaning of the words, c just Father. 5 Here
He seems to me to be saying this out of disappointment
because they were unwilling to come to the knowledge of
Him who is so good and so just.
In fact, since the Jews had said that they knew God, but
Christ did not know Him, He was striking out against this
when He declared: Thou hast loved me before the creation
of the world/ and He was thus offering His defense against
the accusations of the Jews. For, how could He be opposed
to the Father if He had received glory from Him, if He had
been loved by Him before the creation of the world, if He
wished them to be witnesses of the Father's glory? 'Well,
then, what the Jews claim is impossible, namely, that they
themselves know Thee, but I do not know Thee. On the
contrary, the opposite is true : I know Thee, but others have
not come to the knowledge of Thee.
21 That is ,the 'eternal rest* of the life to come.
22 2 Cor. 3.18.
HOMILIES 395
And these have known that thou hast sent me. 5 Do you
perceive that He was indirectly referring to those who said
that He was not from God and that He was summing up
everything in this statement? 'And I have made known to
them thy name, and will make it known.'
'Yet You say that perfect knowledge comes from the
Spirit.'
'Yes, but the things that are the Spirit's are Mine. In
order that the love with which Thou hast loved Me may
remain in them, and I in them. For, if they learn who Thou
art, then they will know that I am not separated from Thee,
but exceedingly beloved by Thee, both Thy true Son and one
with Thee. And when they are persuaded of this, as they
must be, they will also carefully guard their faith in Me and
their strong love for Me. And when they love Me as they
ought, I will remain in them.'
Do your perceive how He brought His discourse to a
beautiful close by ending it with love, the mother of all
blessings? Let us, then, believe in God and love Him, that it
may not also be said of us: 'They profess to know God, but
by their "works they disown him.' and again: 'He has denied
the faith and is worse than an unbeliever.' 23
For, when the latter comes to the aid of slaves, and kins-
men, and foreigners, while you do not even care for those
who belong to the same family as you, what will your excuse
finally be when God is blasphemed and insulted on your
account? Indeed, consider how many opportunities God
has given us of doing good. 'Take pity on this one as your
kinsman, that one as your friend, this as your neighbor, the
other as your fellow citizen, this one as a human being,' He
says. However, if none of these holds you in check, but you
break all ties, listen to Paul saying that you are 'worse than
an unbeliever.' This is because, even though the unbeliever
23 Tit. 1.16; 1 Tim. 5.8.
396 SAINT JOHN CHRYSOSTOM
has heard nothing about almsgiving, or about the things of
heaven, he has surpassed you by showing charity, whereas you
who have been commanded to love your very enemies regard
the members of your household as enemies and spare your
money rather than their bodies.
On the one hand, the money that is spent will suffer no
loss, but your brother, neglected, will perish. What madness
it is, therefore, to be sparing of money but unsparing of
one's kindred! Whence has this passion for wealth come in
upon us? Whence comes this mercilessness and cruelty?
Suppose that someone, as if seated in the highest part of a
theater, should look down upon the whole world; or rather,
if you please, let us concern ourselves for the moment with
a single city. If someone, then, seated on a high point of
vantage should be able to observe all human affairs, think
how much stupidity he would discover, what great floods of
tears he would pour forth, how much that is ridiculous he
would find to laugh at, how much that is hateful he would
hate. For we do such things as are worthy of ridicule, and of
the charge of folly, and of tears, and of hatred.
This fellow raises dogs in order to hunt wild beasts, while
he himself declines into a state of ferocity. Another feeds
asses and bulls, that he may use them to move building
stones, while he pays no attention to men who are wasting
away with hunger. Moreover, he spends gold lavishly that
he may cause men to be fashioned out of stone, 24 while he
completely neglects real men who are becoming petrified as
a result of ill-treatment.
Another collects golden tiles 25 and covers over his house
walls with great solicitude, but he sees the bodies of the poor
naked, and remains unmoved. Furthermore, these plan new
garments to add to the ones they already have, while that
24 That is, by a sculptor.
5 Apparently for mosaic work.
HOMILIES 397
man cannot even cover his very body which is without
clothing.
Again, in the law courts, one will consume one; another,
another. One spends money on harlots and hangers-on; an-
other on actors and dancers; still another on elaborate dwell-
ings and on purchases of land and buildings. Once more, this
one counts his interest and also his compound interest; an-
other jots down notes in his tablets, replete with many a mur-
der, and he does not enjoy rest even by night, preoccupied as
he is with doing harm to other men. When day dawns, one
goes to his unjust profit-making, another to his licentious
extravagance, others to their peculation,
Great is the zeal shown for useless and even forbidden
pursuits, but there is no thought at all of the ones that
matter. Those who judge have the name of judges, but
actually they are thieves and murderers. If one examines law
suits or wills, in either case he will again discover, even here,
ten thousand wicked deeds: frauds, thefts, schemes. More-
over, there is plenty of time for all these, but no thought at
all of spiritual things; on the contrary, all darken the door of
the church merely to look in.
This, however, is not what is required, but we need good
works and a pure intention. If you spend the entire day on
your personal gain and then come to church and mumble a
few words, not only have you not been pleasing to God, but
you have actually angered Him more. If, indeed, you wish
to reconcile the Lord to you, show Him the evidence of your
deeds: become acquainted with the debris of misfortunes;
take note of the naked, the hungry, those suffering injustice.
He has created for you countless ways of loving your
neighbor.
Let us not deceive ourselves, then, by living empty and
purposeless lives. And let us not be unsympathetic towards
others because we are now in good health. On the contrary,
398 SAINT JOHN GHRYSOSTOM
remembering that often when we have fallen ill and have
come to the last extremity, we have practically died because
of fear and expectation of the life to come, let us suppose that
we have once again met with the same misfortune, and let
us feel the same fear, and so become better men henceforth,
because, certainly, our present actions deserve immeasurable
condemnation.
Now, some men in the law courts are like lions and dogs;
some in the market place are like wolves; some there are who
live a life of leisure, but these do not even use their leisure
as they ought, and spend all their free time in the theater
and its evils. Moreover, there is no one at all who disparages
these practices, while there are many who emulate them and
are vexed because they cannot equal them. Hence, this
group must also be punished, even though they do not
actually carry out these evil purposes. For 'not only do they
do these things, but they applaud others doing them.' 26 I say
this for their desires are just as corrupt as those evil deeds,
and from this it is clear that it is possible to be punished even
because of an evil intention alone.
Every day I say these things, and I will not stop saying
them. For, if some do listen to me, it will be worth while.
However, even if there be no one who pays attention to me
now, you will hear these truths at that time when it will be
of no profit to you to listen, and you will then blame your-
selves for not having done so before, while we shall be free
from guilt.
Howevtr, I hope not only that we shall not have this
excuse to make, but that you will even be our boast before
the tribunal of Christ, that we may together enjoy the
blessings of heaven by the grace and mercy of our Lord
Jesus Christ. Glory be to Him and to the Father, together
with the Holy Spirit, forever and ever. Amen.
26 Rom. 1.32.
HOMILIES 399
Homily 83 (John 18.1-36}
'After saying these things, Jesus went forth with his dis-
ciples beyond the torrent of Cedron, where there was a
garden into which he and his disciples entered.' 1
Death is an awesome thing, and one that inspires great
fear not, however, to those who have knowledge of the
true wisdom from above. The man who has no clear under-
standing of the life to come, but considers death as a kind
of annihilation and end of life, with good reason shudders
and is afraid, under the illusion that it means passing on to
a state of non-existence. We, on the contrary, who by the
grace of God have learned the mysteries and secrets of His
wisdom, and who consider death merely as a transition, have
no reason to tremble at it. We ought to rejoice and be of
good heart, because, leaving behind this ephemeral life, we
are going to another, much better and brighter, and one
that is without end.
It was to teach us this lesson by His example that Christ
went to His Passion, not by compulsion or by necessity, but
willingly. 'Jesus spoke these words,' the Evangelist declared,
and went forth beyond the torrent of Cedron, where there
was a garden into which he and his disciples entered. Now
Judas who betrayed him also knew the place, since Jesus
had often met there together with his disciples.' He started
out in the middle of the night, and crossed a river, and went
directly to the place familiar to His betrayer in order to make
the task of His opponents easier, and to free them from
all difficulty. Besides, He was showing His disciples that He
was going to His Passion willingly, for this fact was sufficient
to give them very great courage. So, He went into the gar-
den, as if into a prison.
'After He had said these words to them. 3
1 John 18.1.
400 SAINT JOHN CHRYSOSTOM
*What do you mean? He had just finished the discourse
In which He was conversing with His Father, and, so, had
been praying. Why, then, do you not say that after finishing
His prayer He went to the garden? 3 Because His words were
not really a prayer but were uttered for the sake of the
disciples.
'And His disciples also entered the garden. 5 He had so
effectually freed them from fear that they no longer held
back, but even proceeded right into the garden. Yet, how
was it that Judas went there? And from what source did he
gain his information when he came there? From his coming
there it is clear that Christ had spent the night many times
out of doors. For, if He ordinarily passed the night in a
dwelling, Judas would not have gone to seek Him out in
that lonely spot, but to His lodgings, expecting to find Him
sleeping there.
However, in order that on hearing the word 'garden' you
might not conclude that He was in hiding, the Evangelist
added: 'Judas knew the place,' and not merely that, but also:
*He had often met there with his disciples. 3 He did this for
He frequently held meetings with them in private to talk
with them of important matters and those which it was not
right for others to hear. These conferences took place, for
the most part, on hilltops and in gardens, as He always
sought out a place free from distractions so that the minds
of His listeners might be better able to concentrate.
Judas, then, taking the cohort, and attendants from
the chief priests and Pharisees, came there.' Now, the latter
had often on other occasions sent to arrest Him, but had
not been able to do so. From this it is clear that at this
time He gave Himself up of His own accord. And how did
they persuade the cohort to accompany Judas? They were
soldiers and so would undertake to do anything for money.
'Jesus therefore knowing all that was to come upon him,
HOMILIES 401
went forth and said to them, "Whom do you seek?" ' That is,
He did not wait to learn this from them when they reached
Him, but spoke and acted with assurance, as one who knew all
these things.
'But why did they come armed if they intended merely to
arrest Him? 3
They feared His followers, and it was for this reason, also,
that they approached at an untimely hour of the night.
'And he went forth and said to them, "Whom do you
seek?" They answered him, "Jesus of Nazareth." *
Do you perceive His insuperable power and how He stood
in their midst and blinded them? For the Evangelist has
made it clear that darkness was not responsible for the
question, since he mentioned that they also had lanterns.
And, even if there were no lanterns, they ought to have
recognized Him at least by His voice. Besides, even if they
were in doubt, how could Judas, who had been contin-
ually in His company, have any doubt? I say this for he
himself was also standing with them, yet knew Christ no
more than they, but fell to the ground with them. Now,
Jesus brought this about to make it clear that not only
were they unable to arrest Him, but that they could not
even see Him when He was in their midst, unless He Himself
permitted.
'He asked them again, "Whom do you seek?" ' Oh, what
stupidity! His words cast them to the ground yet not even
thus were they converted, though they had experienced the
effect of such great power, but once again they returned to
the same subject. Then, when He had brought to fulfillment
all things incumbent on Him, He finally gave Himself up
and said to them: c "I have told you that I am he." Now
Judas, who betrayed him was also standing with them.'
Do you notice the restraint shown by the Evangelist, how
he did not revile the traitor, but simply related the incident
402 SAINT JOHN CHRYSOSTOM
and concentrated his efforts on showing one thing, namely,
that everything took place according to the will of Christ?
Next, He forestalled the objection of anyone who might say
that it was He Himself who brought them to this deed by
giving Himself up and clearly showing them the way to do
it. On the contrary, it was after He had used every possible
means calculated to deter them, at the moment when they
were persisting in evil-doing and had no excuse, that He
gave Himself up and said: c lf, therefore, you seek me, let
these go their way/ thus, up to His last hour showing His
love for them.
He meant: 'If, indeed, you want Me, do not include
these men in this. See, I am giving myself up/ That the
word which He said might be fulfilled: 'Of those [whom
thou has given Me] I have not lost one. 3 Actually,. however,
in this passage He was referring not to this loss that of
death but to that other in eternity. But the Evangelist
accepted it as referring also to the present life.
Someone may wonder how it was that they did not arrest
the disciples along with Him, and slay them, especially
since Peter roused their anger by what he did to the servant.
What held them in check? Nothing else than the Power
that had cast them prostrate on the ground. Accordingly, it
was to make it clear that what took place happened, not
according to their will, but by the power and consent of Him
who was arrested, that the Evangelist added : 'That the word
which he said might be fulfilled, "Not one of these has been
lost." '
Whereupon, Peter, emboldened by Christ's words and by
what had already taken place, took up arms against the
aggressors.
'But how is it/ you will ask, 'that he who had been direct-
HOMILIES 403
ed not to have a wallet, not to have two tunics, had a
sword?' 2
It seems to me that, because he feared the very thing
that happened, 3 he had prepared for it just before this. And
if you object, 'How is it that he who had been directed not
even to give a blow 4 now became a murderer?' I reply that
he had been enjoined not to defend himself, but here he was
defending not himself but his Master. Besides, the disciples
were not by any means perfect and without defect. If you
wish to see Peter in pursuit of perfection, look at him after-
wards when he was wounded and endured it meekly, and
when he bore countless painful sufferings with calm resigna-
tion.
Now, Jesus here worked a miracle, both to teach us that we
must do good to those who injure us and also to reveal His
power to us. Therefore, He restored the ear to the servant
and said to Peter: 'All those who take the sword will perish
by the sword. 35 Here, also, He acted as He had done at the
washing of the feet, putting a check on his impetuosity by
a reproof. Moreover, the Evangelist divulged the name of the
servant since the incident was a very important one, not only
because Christ performed a cure, but because He healed a
man who was an enemy and was going to strike Him a little
later, and also because He held in check the hostility that
might have been stirred up against the disciples by this deed.
And it was also for the following reason that the Evangelist
gave the name : that it might be possible for those who read
it at that time to make inquiry and ascertain whether the
miracle actually had taken place. Moreover, it was not un-
designedly that he mentioned the right ear, but it seems to
2 Cf. Matt. 10.10.
3 Namely, that Christ would be attacked by His enemies.
4 Cf. Matt. 5.39.
5 Matt. 26.52.
404- SAINT JOHN CHRYSOSTOM
me that he wished to say that the Apostle just missed be-
heading the man when he attacked him.
However, Jesus not only checked the disciples by threaten-
ing him, but also encouraged him by other words, and said:
'Shall I not drink the cup that the Father has given me? 3
He was pointing out that what was taking place was not
brought about by the power of His enemies, but by His own
will. And He was making it clear that He was not an enemy
of God, but was obedient to His Father unto death.
Then, at length, Jesus was taken prisoner and they bound
Him and brought Him to Annas. Why to Annas? Gleefully
they were parading their triumph as if erecting a trophy.
*For he was the father-in-law of Caiphas, and it was Caiphas
who had given the counsel to the Jews that it was expedient
that one man should die. 3 Why did the Evangelist again
remind us of the prophecy? To make it clear that these
things took place for our salvation. Besides, truth is of such
surpassing excellence that even its enemies proclaim it. In
order that his hearers might not be troubled on learning of
Christ's bonds, he recalled that well-known prophecy to
mind: that His death was salvation for the world.
Teter was following, and so was another disciple. 3 Who
was the other disciple? The author of this Gospel himself.
And why did he not mention himself? When he leaned upon
the bosom of Jesus, with good reason he then concealed his
identity, but why did he do so now?
For the same reason. I am of this opinion for here he was
also relating a thing greatly to his credit, namely, that when
all had run away he himself continued to follow Jesus.
Therefore, he concealed his identity and placed Peter before
himself, but he was forced to mention himself, as well as
Peter, that you might learn that he was giving a more
accurate account than the others did, of the events in the
couftyard, since he was actually inside. Yet, notice how he
HOMILIES 405
deprecated what redounded to his praise. For, lest anyone
might say: 'How is it that when all had fled this man went
even farther inside than Simon?' he said: c lt was because he
was known to the high priest/ so that no one would admire
him because he accompanied Christ inside, nor would any-
one spread abroad his praises for his courage.
The marvel, on the contrary, was that of Peter because,
though he was so fearful, he went even to the courtyard,
when the rest had fled. Accordingly, his going there pro-
ceeded from his love of Christ, but his not going inside stem-
med from his anguish of mind and fear. Indeed, it was for
this reason that the Evangelist recorded these details: to
pave the way for making an excuse for his denial of Christ.
He mentioned the fact that he himself was known to the high
priest, not as if it were something to his credit, but, since he
had said that he alone went in with Jesus, in order that you
might not conclude that the action had a lofty motive, he
explained the reason. Moreover, he made it clear by what
he said next that Peter also would have gone in, had he been
permitted. For, when [John] went out and directed the port-
ress to bring him in, Peter did enter at once.
'But why did John himself not bring him in? 3
Because he was completely preoccupied with Christ and so
was staying close to Him. That is why he bade the woman
to bring him in. 6 Accordingly, what did the woman say?
c Art thou not also one of this man's disciples?'
And he said : e l am not. 3
What are you saying, Peter? Did you not declare, just a
little while ago, 'Should it be necessary even to lay down my
life for You, I will do so'? Well, then, why does it happen
that you cannot even bear up under questioning of the
portress? It is not a soldier who is asking the question, is it?
6 According to the Greek New Testament and the Confraternity trans-
lation, it was John himself who conducted Peter inside.
406 SAINT JOHN CHRYSOSTOM
Or one of those who have just arrested Christ? It Is merely
a portress asking a casual question, and her manner of asking
is not even impertinent. For she did not say: c Are you a
disciple of that deceiver and scoundrel?' but e of this man'
and this was the question of a sympathizer, rather than of
a fault-finder.
Peter, however, could not endure any questioning at all.
Actually, the words, 'Art thou not also,' were spoken because
of the fact that John was inside; hence, the woman was
addressing Peter kindly. Yet he did not realize that at all,
and did not understand: not when questioned the first time,
or the second, or even the third, but only when a cock
crowed. Moreover, not even this brought him to complete
realization of his sin until Jesus looked accusingly at him. 7
In fact, Peter continued to stand warming himself with the
servants of the high priest, while Christ was imprisoned
within, bound. We mention this, not in disparagement of
Peter, but to show the truth of what Christ had said. 8 'The
high priest therefore questioned Christ concerning his dis-
ciples and his teaching.'
Oh, what hypocrisy! Though he had heard Him preach-
ing in the Temple and teaching openly, now he said he wish-
ed to learn His teaching. Since they were unable to bring
any charge against Him, they asked about His disciples:
where they were, perhaps, and why He had brought them
together, what His purpose was, and on what terms they
followed Him. Moreover, the high priest said this with the
air of implying the accusation that Christ was an insurgent
and rebel, and that no one else paid any attention to Him
except only those disciples, as if He were an evil-doer.
7 Cf, Luke 22-61.
8 That is, in predicting his infidelity; cf. especially Luke 22.31-34,
HOMILIES 407
What, then, did Christ do? He said in reply: 'I have
spoken openly to the world, not in private to my disciples; I
have taught openly in the temple. 3
What's that? Did He say nothing in secret? Yes, He did,
but not in the way that these men thought: out of fear and
to plot rebellion. On the contrary, He spoke in secret when
what He said was beyond the comprehension of the multi-
tude.
'Why dost thou question me? Question those who have
heard me. 3 He answered thus, not because He was seeking
to have His teachings corroborated, but to show that He
was secure in the confidence that everything He had said was
true. This He had declared in the beginning of His public
life: 'If I bear witness concerning myself, my witness is not
true, 39 and He was hinting at this on this occasion, also, when
He wished to establish the trustworthiness of His testimony
to Himself beyond question. For when the high priest refer-
red to His disciples as if they were His only pupils, what did
He say? 'Do you ask me about my teachings? Question my
enemies, those who plot against me and bind me fast; let
these speak. 3 Indeed, it is an indisputable proof of the truth
of what a man says, when he calls on his foes as witnesses to
his words.
What, therefore, did the high priest reply?
Though he ought to have instituted this inquiry, he did
not do so, but 'one of the attendants who was standing by
gave Him a blow 3 as He said these words. What deed could
be more rash than this? Shudder, ye heavens, be astonished,
O earth, at the long-suffering of the Lord and the arrogance
of His slaves. Yet, what was it that He had said? It was not,
indeed, as if refusing to speak that He asked: 'Why dost
thou question me? 3 but in the desire to remove all pretext for
9 John 5.31. That is, is not accepted as true by the Jews. See Homily
40, Vol. I 403-405.
408 SAINT JOHN CHRYSOSTOM
their arrogance. Yet, when He was struck for saying this,
though He had the power to smite, and obliterate, and do
away with all things, He did nothing like that, but uttered
words calculated to destroy all their ferocity.
He said: 'If I have spoken ill, bear witness to the evil,'
that is, e lf you have any fault to find with My words, show
what it is: but, if you have none, why do you strike me?'
Do you see that the trial was full of confusion and ill-will
and spite and disregard for law? The high priest had ques-
tioned Him hypocritically and treacherously; Christ had
answered straightforwardly and respectfully. What, then,
should have followed? Either to refute or to accept what He
said. However, this was not what happened, but the attend-
ant struck Him a blow.
Thus, it was not a court of justice that was in session, but
a lawless and tyrannical assembly. Thereupon, since there
was nothing further to be accomplished in this manner, 'they
sent him bound to Caiphas. But Peter was standing and
warming himself. 3 Alas, what torpor now held the hot-headed
and impetuous disciple in check as Jesus was being led
away ! Moreover not even after this was he moved, but con-
tinued to warm himself, that you may learn how great is the
weakness of human nature, when God leaves it to itself. And
so, when he was once more questioned he repeated his denial.
Then C A relative of the attendant whose ear Peter had
cut off, said, "Did I not see thee in the garden, 55 ' since he
was indignant at Peter's deed. Not even the mention of the
garden caused him to remember what had happened there,
and the tender love that Christ had there displayed by those
words of His, but he put all these thoughts out of his mind
by reason of his fear.
But why in the world did the Evangelists all universally
record this denial of Peter? It was not to condemn the dis-
ciple for this, but in the desire to teach us how great an evil
HOMILIES 409
it is not to place one's confidence completely in God, but to
trust to oneself. And as for you marvel at the solicitude of
the Master, and how, even though under arrest and bound,
He was deeply concerned for His disciple, and by a glance
raised him up from his fall, and moved him to tears. 10
They led Him, then, from Caiphas to Pilate. This took
place in order that the multiplicity of judges might attest the
tortuous trial of Truth, even though they were unwilling to
bear witness to this. 'Now it was early morning. 3 Before cock-
crow He was led to Caiphas, and in the early morning to
Pilate. By these details the Evangelist showed that, though
He was questioned all during half the night, He was not
convicted; therefore Caiphas sent Him off to Pilate. How-
ever, leaving the details of the trial before Caiphas to the
other Evangelists to relate, he himself told of what followed.
Now, notice the ridiculous behavior of the Jews. Though
they had arrested an innocent man, and were bearing
weapons, they did not enter the praetorium, 'that they might
not be defiled.' Yet, I ask you, what sort of defilement was
incurred by entering a court room where wrong-doers were
justly punished? They who paid tithes on mint and anise 11
did not consider that they were defiled by becoming mur-
derers, but thought that they defiled themselves by merely
entering the court of Pilate.
Moreover, why did they not put Him to death, instead of
leading Him to Pilate? Most of their power and authority
had been cut off since their affairs were under control of the
Romans. Besides, they feared lest they might be punished
later if they were accused by him. But what is the meaning
of 'that they might eat the passover? 5 Christ Himself, to be
sure, had kept the Passover on the first day of the azymes.
Therefore, the Evangelist meant the whole festival by the
10 Cf. Luke 22.61.
11 Cf. Matt. 23.23; Luke 11.42.
410 SAINT JOHN CHRYSOSTOM
word c passover 3 ; or else he meant that they were then observ-
ing the Passover, while Christ had done so a day ahead,
keeping His own actual immolation for the Day of Prepara-
tion, the day when the Passover really took place in olden
times.
To resume: these men were bearing weapons, which was
not allowed, and, though they were bent on bloodshed, they
had scruples about the place, so they summoned Pilate to
come out to them. As he came forth he said: 'What accusa-
tion do you bring against this man? 3
Do you see that he was free from their envy and ambition?
For, on seeing Christ bound and led to him by such men as
these, he considered that the grounds for accusation were
not clear. Hence, he asked the question, meaning that it was
a strange thing that they themselves, on the one hand, seized
the right to try Christ, but then entrusted to him the passing
of the sentence, without a trial. What reply, then, did they
make?
'If he were not a criminal, we should not have handed
him over to thee/ Oh, what nonsense! Why are you not
specific about His wrongdoing, but merely hint at it? Why
do you not give proof of the wrong?
Do you perceive that they were always evading frank
accusation and actually had nothing they could say? Annas
had asked Him about His teaching and, when he heard His
reply, sent Him to Caiphas. When the latter had himself
questioned Him again and had found out nothing, he sent
Him away to Pilate. Pilate said: 'What accusation do you
bring against this man?' Yet not even here did they have
anything to say, but used evasions once again. Wherefore, he
himself, at a loss what to do, said: c "Take him yourselves,
and judge him according to your law. 35 The Jews, then, said
to him, "It is not lawful for us to put anyone to death. 55 And
they said this that the word of the Lord might be fulfilled
HOMILIES 411
which he said, signifying by what death he was to die.'
Now, how is this indicated by the words: c lt is not lawful
to put anyone to death 3 ? The Evangelist said this, meaning
either that Christ was going to be slain not only for their
sake but also for the sake of the Gentiles, or that it was not
permissible for the Jews to sentence Him to crucifixion.
And when they said: c lt is not lawful for us to put anyone
to death/ they were speaking merely with reference to that
time of the year. 12 Besides, Stephen, who was stoned to death,
proves that they did execute the death penalty, even though
they did so in another way.
However, they desired to crucify Christ, in order that they
might make a spectacle of even the manner of His death.
Now, Pilate, wishing to be rid of this bothersome business,
did not submit Him to a long trial. Going inside again, he
questioned Jesus and said : c "Art thou the king of the Jews?"
Jesus answered: "Dost thou say this thyself, or have others
told thee this? 33 3
Why did Christ ask this question? Because He wished to
expose the wicked purpose of the Jews, Pilate, to be sure,
had heard this from many people, and since the Jews made
no specific charge, in order not to prolong the inquiry, he
decided to bring out into the open what they were continually
discussing. Besides, when he had said to them: 'Judge him
according to your law,' because they wished to intimate that
His crime was not solely against Jewish law, they declared:
'It is not lawful for us, for he has not offended against our
law, but the charge is one pertaining to the general welfare.'
Therefore, Pilate, conscious of this, said, as if he himself
were about to be imperiled : 'Art thou the king of the Jews? 5
It was not, then, because Christ was in need of informa-
tion that He replied with His question, but it was because
He wished the guilt of the Jews to be exposed by Pilate that
12 That is, the paschal time.
412 SAINT JOHN CHRYSOSTOM
He said: 'Have others told thee? 3 Making their guilt clear,
Pilate replied: 'Am I a Jew? They own people and the chief
priests have delivered thee to me. What hast thou done?'
By these words he wished to clear himself.
In short, since Pilate had asked : 'Art thou the king?' Jesus
was saying, to reprove him: c You have heard this from the
Jews. Why do you not investigate their charges more search-
ingly? They say that I am a criminal; ask them what crime
I have committed. However, you do not do this, but merely
trump up charges. Do you say this of yourself or from an-
other source? 3
When Pilate had heard this, he was unable to answer Him
at once, but merely took refuge in the conduct of the crowd,
saying: 'They delivered you to me. Therefore I must ask
what you have done.' What, then, did Christ reply? My
kingdom is not of this world. 3 He was elevating Pilate's
thoughts, since he was not very wicked not like the Jews
and He wished to show him that He is not merely man, but
God and the Son of God.
'If my kingdom were of this world, my followers would
have fought that I might not be delivered to the Jews.'
He was dispelling the fear that Pilate had been entertaining
until now, namely, the suspicion that He had designs on his
power.
Is His kingdom not of this world, then? Yes, of course it is.
How is it, therefore, that He said it is not? He did not
mean that He does not hold sway in this world, but that He
has His sovereignty also from on high and that it is not mere
human power, but much greater and more brilliant than
that.
'But, if it is greater, how is it that He was taken prisoner
by human power? 3
This happened by His own will; He gave Himself up.
However, for the moment He did not reveal this, but what
HOMILIES 413
did He say? 'If I were of this world, my followers would
have fought that I might not be delivered up. 3 By these
words He was pointing out the weakness of our earthly king-
dom because its strength lies in its followers, while the
heavenly kingdom is sufficient to itself and not in need of
anyone.
The heretics, basing their claims on this passage, allege
that He is independent of the Creator. 13 What, then, of the
words, 'He came unto his own? 5 And what of the words,
4 They are not of the world, even as I am not of this
world? 314 Thus, He says that His kingdom is not from here,
not to deprive the world of His providence and overlord-
ship, but to show, as I have said, that His kingdom is not a
human one, nor is it transient.
What, then, did Pilate say? ' "Thou art then a king?"
Jesus answered, "Thou sayest it; I arn a king. This is why I
was born. 53 3 Well, then, if He was born a king, all His other
attributes are also innate and He has nothing which He has
received [from anyone else]. So that when you hear: 'As the
Father has life in himself, even so he has given to the Son
also to have life in himself, 315 place no other interpretation
on this than that it means His eternal generation, and
similarly with reference to the other passages. 'And I have
come for this reason: to bear witness to the truth,' that is,
c that I may say this very thing, and teach it, and convince
all men of it. 3
And you, O man, on hearing these things and seeing your
Lord driven in fetters from place to place, have no esteem
for the present life. Is it not a strange thing, indeed, if Christ
has undergone such great sufferings for your sake, whereas
you frequently cannot even bear up under harsh words? But
13 The Manichaeans; see art. 'Manichaeism' in Catholic Encyclopedia.
14 John 1.11; 17.14.
15 John 5.26.
414 SAINT JOHN CHRYSOSTOM
He, on the one hand, was spat upon, whereas you adorn your-
self with fine apparel and rings, and, if you do not meet with
words of approval from all men, you consider life not worth
living.
Yes, He was insulted, endured jibes, and mocking blows
against His face, while you wish to receive honor at all times
and cannot bear the dishonor received by Christ. Do you not
hear Paul saying: 'Be imitators of me as I am of Christ'? 16
When someone ridicules you, then, remember your Lord,
that they bowed the knee to Him in mockery, dishonored
Him both in word and deed, and showed great hypocrisy
toward Him. However, He not only did not reciprocate, but
even gave back the opposite, namely, gentleness and kindness.
Let us also imitate Him, for in this way we shall be able
to remain unharmed by every kind of insult. For it is not the
one who offered insult, but the weak character who is troubled
by insults, who makes the scoffing effective and causes it to
give pain. If you are not troubled, you are not insulted. The
pain of such suffering comes, not from those who inflict it,
but from those who regard it as suffering. Why, indeed, are
you troubled at it at all? If you are insulted unjustly you
particularly ought not to grieve at this, but rather to be
sorry for the one who wronged you. And if you have been
justly affronted, you have much less cause for complaint.
Just as, if someone calls you a rich man when you are
actually poor, the flattering words are nothing to you, but
the praise is, rather, absurd, so if someone says what is not
true by way of insult, the opprobrium in turn is nothing in
your eyes. Furthermore, if the consciousness that the insult is
deserved lays hold of you, do not be troubled at the words,
but amend your actions. I say this even with regard to things
that are truly insults.
However, if someone should pass insulting remarks about
16 i Cor. 11.1.
HOMILIES 415
your poverty or humble birth, this is again merely ridiculous.
The ignominy belongs, not to him who hears these insults,
but to him who utters them, since he does not know how to
place the true value on things.
'But when these insults are uttered before many people
who are in ignorance of the truth, the hurt is too great to
bear,' you say.
On the contrary, this is particularly easy to bear, since
your audience is composed of witnesses who praise you and
show you approval,, while despising and ridiculing your ad-
versary. For it is not the man who justifies himself, but he
who remains silent that is admired by those who are truly
wise. And even if there be no truly wise person among those
present, pay no attention to your critic all the more for this
reason, and find your satisfaction in your heavenly audience.
There, all will praise you and applaud and approve you.
Moreover, one angel makes up for the whole world. Yet why
do I speak merely of the angels, when the Lord Himself will
sound your praise?
Let us school ourselves by these reflections. For it is not a
fault for a man to remain silent when insulted; on the con-
trary, it is blameworthy when the man who has been insulted
strikes back. If it were a fault to bear such words in silence,
Christ would not have said: 'If someone strike thee on the
right cheek, turn to him the other also. 517 Therefore, if some-
one says what is not true, let us pity him also for this, because
he is drawing on himself the punishment and vengeance
meted out to those who have spoken against others, and he
is becoming unworthy even to read Scripture. For 'to the
wicked man God says: "Why do you recite my statutes, and
profess my covenant with your mouth? You sit speaking
against your brother. 33 n8
17 Matt. 5.39.
18 Ps. 49.16,20.
416 SAINT JOHN CHRYSOSTOM
But if he says what is true, even so he is to be pitied. The
Pharisee, to be sure, spoke the truth, but he, too, did his
hearer no harm; on the contrary, he even helped him. How-
ever, he deprived himself of blessings without number, wreck-
ing his future by this public confession. 19 Hence, in either
case/ that man [who insults you] is the one who suffers
injury, not you. On the other hand, if you control yourself,
you derive a twofold gain : both causing God to be propitious
toward you because of your silence, and also strengthening
your self-discipline 3 taking occasion from the words of your
adversary to amend your deeds and making no account of
the praise of men.
I say this for it has grieved us to see that many men have
been in open-mouthed admiration of worldly glory. So, if we
wish to be truly wise, we shall have the conviction that
worldly glory is nothing. Let us learn this, therefore, and,
reflecting on our own faults, let us gradually effect their
correction: this one in the present month, the other in the
following month, and let us mark out another for ourselves to
correct after that one. Thus, as it were, mounting step by
step, let us reach heaven by a Jacob's ladder. I say this for it
seems to me that by that well-known vision Jacob's ladder
was a figure of this, namely, the ascent through virtue, little
by little, by which it is possible to ascend from earth to
heaven, not by steps apparent to the senses, but by the
emending and correcting of one's habits.
Let us, then, set out on this journey and ascent in order
that we may reach heaven and enjoy all the good things
there, by the grace and mercy of our Lord Jesus Christ.
Glory be to Him, forever and ever. Amen.
19 Cf. Luke 18.9-14.
20 That is, whether he tells the truth or lies.
HOMILIES 417
Homily 84 (John 18.37-19.15)
'This is why I was born, and why I have come into the
world, to bear witness to the truth. Everyone who is of the
truth hears my voice. 31
Patience is a wonderful virtue. It places the soul in a calm
harbor, as it were, sheltering it from the billows and winds
of evil. Christ has taught us this virtue at all times, but
especially now when He is being subjected to trial and
forcibly driven from one place to another. I say this for,
when brought before Annas, He replied with great gentle-
ness, and everything He said in answer to the attendant who
struck Him was calculated to dispel the mist of his pride.
Moreover, when He went from there to Caiphas, and then to
Pilate, spending the whole night in these 'trials,' He demon-
strated His meekness throughout.
When they declared that He was a malefactor, yet were
unable to prove it, He stood silent. But when He was asked
about His kingdom, then He replied to Pilate in order to
instruct him and conduct him to higher thoughts. How-
ever, why in the world did Pilate not conduct the inquiry in
the presence of the Jews, but in private, going into the
praetorium? It was because he dimly suspected His greatness
and wished to get accurate information about everything,
undistracted by the noisy protests of the Jews.
Next, when he asked: 'What hast thou done? 3 Jesus did
not reply to this, but instead answered the question upper-
most in Pilate's thoughts, namely, regarding His kingdom.
He said in reply : 'My kingdom is not of this world 3 ; that is,
'I am a king, but not the kind you suspect. On the contrary,
I am a much more illustrious one. 3 Both by these words and
by those that follow He was making clear that He had done
nothing evil. For by saying: 'This is why I was born, and
1 John 18.37.
418 SAINT JOHN CHRYSOSTOM
why I have come, to bear witness to the truth/ He was point-
ing out that He had done nothing evil. Then He declared:
'Everyone who is of the truth hears my voice.' and by these
words was trying to persuade Pilate to join the number of
those who were receptive to His teaching. He meant: 'If a
man is of the truth and desires it, he will listen to Me with
undivided attention. 5 So strongly, indeed, did He attract
Pilate by these brief words that the latter rejoined: 'What is
truth? 3
However, for the moment he hurried on to the issue re-
quiring immediate attention. He was conscious that it would
take time to explore this question, and he wished to rescue
Christ from the onslaught of the Jews. Therefore, he went
outside, and what did he say? C I find no guilt in him.' Now,
mark how prudently he spoke. He did not say: 'Since He
has done wrong and is worthy of death, show leniency to
Him on account of the festival 3 On the contrary, he first
absolved Him of all guilt, and then indicated that, even if
they were unwilling to let Him go free because of His in-
nocence. He was more than deserving that they show Him
favor by allowing Him to benefit by the festival time. There-
fore, he added: 'You have a custom that I should release
someone at the passover;' then, ingratiatingly: 'Do you wish,
therefore, that I release the king of the Jews?' They all then
cried out: "Not this man, but Barabbas! 3
Oh what an accursed decision! They lay claim to those
who are like themselves and they set free the guilty, while
they decree punishment for the innocent One; indeed, this
has been their custom from olden days. Please notice, on the
other hand, the love shown them by the Lord throughout
all this.
Tilate had Him scourged/ perhaps in the desire to exhaust
and appease the Jews 3 wrath. For, since he had been unable
to set Him free by his previous efforts, he was striving; to halt
HOMILIES 419
the dreadful deed at least at this point. Thus, he now had
Him scourged and permitted the rest to be done, namely,
to put on Him the purple garment and the crown of thorns,
so as to calm their anger. Therefore, he brought Him forth
to them, crowned with thorns, in order that, on seeing the
insults that had been inflicted on Him, they might have their
ill-will satisfied and be purged of its poison.
'Yet, how is it that the soldiers did these things, if it was
not by command of the governor?'
To curry favor with the Jews, because even from the
start it was not by his orders that they set out against Him
during the night, but rather to please the Jews, since they
would dare anything for the sake of money. However, despite
so many and such trying sufferings Christ stood silent, just
as He had done at the trial, and He made no reply.
But do not, I beg you, merely listen to this, but keep it
ever in your mind, and when you see the King of the world
and of all the angels made the sport of the soldiers by their
words and actions, and bearing it in silence, imitate Him
yourself by your deeds.
Because Pilate had called Him 'the king of the Jews 3 they
then even put on Him a caricature [of kingship] to ridicule
Him. Next, bringing Him out, he said: e l find no guilt in
him. 5 Accordingly, Christ came forth, wearing the crown of
thorns, yet not even then was their anger extinguished. On
the contrary, they kept crying out: 'Crucify him! Crucify
him! 3 Thereupon, Pilate, seeing that all was in vain, said:
'Take him yourselves and crucify him. 5 From this it is clear
that he had permitted the previous outrages in order to en-
deavor to exhaust their mad passions. Tor,' he said, C I find
no guilt in him. 3
Notice in how many ways the judge pronounced Him
guiltless, as he repeatedly absolved Him of the charges
against Him. However, nothing of this had any effect on
420 SAINT JOHN CHRYSOSTOM
those dogs. I say this for the words. Take him and crucify
him/ indicate that he was disclaiming responsibility for the
deed and telling them to do something that they had no right
to do. Of course, they themselves had brought Christ to him
in order that the crucifixion might be the result of a verdict
pronounced by the governor, but just the opposite happened;
He was, rather, acquitted by the verdict of the governor.
Next, since they had been discomfited, they said : ' We have
a Law and according to our Law he must die, because he
has made himself Son of God. 3
How is it, then, that when the judge said : 'Take him your-
selves and judge him according to your law/ you replied:
'It is not lawful for us to put anyone to death/ while here
you have recourse to the Law? Moreover, notice the charge:
'He has made himself Son of God/ Is it a crime, I ask you,
for one who performs the deeds of the Son of God to say
that He is Son of God?
What did Christ do next? He remained silent, even while
Pilate and the Jews were exchanging these remarks, thus
fulfilling that prophecy: 'He shall not open his mouth.' By
His humility His judgment was removed. 2 Then Pilate was
afraid, on hearing that He had made Himself Son of God.
He feared lest what He said might be true, and so he himself
might seem to have done wrong. The Jews, on the contrary,
though they had obtained knowledge of this fact from both
His deeds and His words, did not shudder with fear, but
wished to destroy Him for the very reason for which they
ought to have prostrated before Him.
Therefore Pilate no longer asked: 'What hast thou done? 5
Shaking with fear, he now began to conduct the investigation
on a spiritual plane, and said: 'Art thou the Christ? 33 But
2 Isa. 53.7-8.
3 According to the Greek New Testament and the Confraternity trans-
lation, the words of Pilate here were: 'Where art thou from?'
HOMILIES 421
Jesus gave him no answer, for, because Pilate had heard:
'This is why I was born and why I have come' and, 'My
kingdom is not from here, 5 he ought to have resisted the Jews
and saved Christ. However, he failed to do so and yielded
to the pressure of the Jews.
Next, since they were confuted on every issue, they changed
the subject and resorted to a political charge by declaring:
'Everyone who makes himself king sets himself against Caesar.'
Therefore Pilate ought to have investigated carefully whether
Christ was in fact attacking the sovereign power and at-
tempting to oust Caesar from his throne. However, he did
not make a detailed inquiry into this point. That is why
Christ made no reply to him, since He knew that Pilate
was asking pointless questions. Besides, because His deeds
testified for Him, He did not wish to win out over His foes
verbally and to speak in His own defense. Thus He proved
that it was by His own will that He came to this ordeal.
Accordingly, when He remained silent, Pilate said: 'Dost
thou not know that I have power to crucify thee? 5 Do you
see how he was passing judgment on himself? For, if all
power was in your hands, why did you not set Christ free
when you found no guilt in Him? Therefore, when Pilate
had pronounced this implicit accusation against himself,
Christ then said : 'He who betrayed me to thee has the great-
er sin,' to show him that he, too,, was guilty of sin.
Furthermore, to put down his pride and to dispel his
blindness, He said: 'Thou wouldst have no power at all,
were it not given thee.' He was making it clear that his office
had been given him, not by accident or even by the vote of
the majority, but this had been arranged by a mystical
power. 4 But, in order that on hearing: 'Were it not given
thee,' you might not think that Pilate was free from all blame,
4 That is, the providence of God.
422 SAINT JOHN CHRYSOSTOM
He therefore added: c He who betrayed me to thee has the
greater sin. 3
'Yet, if it was actually given [from above] neither he nor
they would be blameworthy. 3
In vain do you say this, for the word 'given' here means
'permitted/ as if He said: 'These things have been allowed
to take place, but you are not on that account free from
guilt.' By these words Christ terrified Pilate and gave a clear
defense of Himself. Therefore, Tilate was looking for a way
to release Him.*
'But the Jews again cried out, "If thou release this man,
thou art no friend of Caesar." ' For, since they had accom-
plished nothing by bringing charges based on the Law they
treacherously turned to secular laws and said: 'Everyone
who makes himself king sets himself against Caesar/ Now,
just where was this usurpation evident? And whence can you
prove it? By His purple robe? By His diadem? By His
apparel? By His soldiers? Did He not always go about un-
attended, in company with His twelve disciples, observing
the proper moderation in His use of all things: food, and
clothing, and dwelling?
But, Oh, what shamelessness and ill-timed caution! Pilate,
thinking that he would be risking his future, if he should
take no notice of these words, went forth as if to try the case
(for his seating himself makes this clear), but without mak-
ing any investigation of the charge at all, he handed Christ
over to them, in the hope that this would disconcert them.
In proof that this was his motive in doing so, listen to what
he said: 'Behold your king!' And when they cried: 'Crucify
him/ he again added: 'Shall I crucify your king? 5 But they
shouted : 'We have no king but Caesar. 3
They were deliberately laying themselves open to punish-
ment. Therefore, God also gave them up, because they them-
selves first cast themselves off from His providence and pro-
HOMILIES 423
tection. Moreover, since they unanimously disavowed His
rule over them, He permitted them to be ruined in accord-
ance with their own expressed wish.
Yet, their words could have exhausted their anger at last.
However, they feared lest He might again gather the people
about Him if He were released, and they motivated all their
actions by this consideration. A frightful force, indeed, is
ambition, frightful and capable of destroying one's souL
That is why they never listened to Him at all. On the con-
trary, Pilate, as a result of hearing only a few words, wished
to release Him, while the Jews persisted in -their attack,
crying: 'Crucify him! 3
'Yet, why in the world were they trying to have Him put
to death in that way? 5
This was a very ignominious kind of death. Therefore, lest
some honorable memory of Him might afterwards persist,
they were striving to bring Him to a disgrace that was even
accursed^ not realizing that the truth is exalted by obstacles.
In proof that they did indeed suspect that He would be held
in honor, listen to what they said: c We have heard how that
deceiver said, "After three days I will rise." ' 5 Therefore,
they were making prodigious efforts, throwing everything
topsy-turvy, so as to spoil His subsequent reputation, and
they kept shouting continually, 'Crucify Him!' since the
undisciplined mob was swayed by the corrupt influence of its
leaders.
Let us not merely read of these things, but let us also keep
them in our thoughts : the crown of thorns, the purple cloak,
the reed, the buffets, the blows on the cheeks, the spitting,
the ridicule. These, indeed, are sufficient to curb all our
anger, if we continually ponder them. If we are mocked, if
treated unjustly, let us keep on saying: 'No servant is greater
5 Matt. 27.63.
424 SAINT JOHN CHRYSOSTOM
than his master.' 6 Let us also recall the things said by the
Jews, furious utterances, as when they even declared: 'Thou
hast a devil/ and 'Thou art a Samaritan/ and 'By Beelze-
bub he casts out devils/ 7
Truly it was for this reason that He endured all these
sufferings, namely, that we might walk in His footsteps and
that we might bear up under scoffing, the kind of insult that
stings most of all. Notwithstanding this fact, He not only
bore scoffing patiently, but even exerted every effort to save
those who were inflicting these sufferings on Him and to free
them from the punishment in store for them. Now, I say
this for He even sent the Apostles to effect the salvation of
these men. In truth, you hear them declaring: 'We know
that you acted in ignorance/ and by this means drawing
them to repentance. 8
Let us also imitate this. For nothing pleases God so much
as loving our enemies and doing good to those who treat
us meanly. 9 When someone abusively insults you, do not
harbor resentment against him, but against the Devil who
is tempting him to do this. Vent your wrath on him, but
pity the man who is tempted by him. For, if lying comes
from the Devil, showing anger to no purpose is much more
from that source. When you see someone making fua of you,
reflect that it is the Devil who is tempting him. Scoffing does
not belong to Christians. He who has been bidden to mourn,
and who has heard: 'Woe to you who laugh/ 10 and who
nevertheless insults us 5 derides us, and nurses the fire of his
anger is worthy, not of being insulted by us, but of being
pitied, since Christ was moved even at the thought of Judas.
Let us, then, put all these considerations into practice by our
6 John 13.16.
7 John 7.20; 8.48; Luke 11.15.
8 Acts 3.17.
9 Cf. Matt. 5.44-46.
10 Luke 635-
HOMILIES 425
deeds. If we do not perform them rightly, to no purpose and
in vain have we come into the world, or, rather, we have
come for the sake of evil. Faith is not enough to bring us into
the kingdom; on the contrary, even because of it, those who
live bad lives can be most severely condemned. For, 'He
who knows the will of his master and does not fulfill it,
will be beaten with many stripes. 311 And again He says: e lf
I had not come and spoken to them, they would have no
sin. 312 What defense shall we have, then, we who are within
the royal palace and who have been deemed worthy to pene-
trate into the Holy of Holies, and who have been made
sharers in the mysteries that free us from sin, if we become
worse than the pagans who have had no share at all in these
privileges?
Indeed, if pagans have practiced such an exemplary
philosophy of life for the sake of worldly glory, how much
more ought we to practice every virtue for the sake of ful-
filling the will of God? In actual fact, however, we do not
even despise money; they, on the contrary, often have made
little account of their own lives, and in time of war have given
over their children to the insane fury of the demons, and
thus have despised their own nature for the sake of demons,
while we do not even despise silver for the sake of Christ.
We do not despise anger for the sake of pleasing God, but
are rotten with apathy, and our condition is no better than
that of fever-stricken patients. Even as they are on fire,
completely possessed by their affliction, so also are we, suffoc-
ating, as it were, from a kind of fire. We are completely in-
capable of refraining from our unbridled passion, as we feed
the flame both of anger and of avarice.
Therefore, I am ashamed and astonished on seeing some
among the pagans despising wealth, while all of us have
11 Cf. Luke 12.47.
12 John 15.22.
426 SAINT JOHN CHRYSOSTOM
a frenzied desire for it. For, even if we should discover some
among us who do scorn it, yet they are caught in the toils of
other passions, namely, anger and envy, and it is a difficult
thing to find conduct that is completely free from vice.
Now, the reason for this is that we do not strive to take
the remedies available in the Scriptures, and we do not read
them carefully, with compunction and contrition and re-
morse, but merely casually, whenever we have time. There-
fore, since a great deal of debris accumulates from worldly
affairs, it buries everything and, if there is any gain, destroys
it. For, if a person who has a wound, after applying a rem-
edy, should not carefully fasten it on, but should allow it to
fall off, and should expose himself to water and dust and
parching heat and the countless other things which are liable
to aggravate the sore, he will derive no benefit from the
treatment not, however, because of the inefficacy of the
remedy, but because of his own laziness.
This frequently happens to us also when we give our
attention briefly to the divine revelations, but then at once
fix our thoughts without ceasing on worldly matters. Thus,
all the seed sown is stifled and becomes unproductive. There-
fore, in order that this may not take place, let us keep study-
ing the Scriptures for a little while; let us look up to heaven,
and then let us turn our gaze downward to the monuments
and tombs of the departed. Let us do so, for the same end
awaits us, also, and frequently the inevitable departure itself
will be upon us before the evening of life has come.
Well, then, let us get ready for this journey. We should do
so for we need many provisions, since there is much burning
heat on the way, much aridity, much loneliness. It is not pos-
sible to stop at an inn for awhile, it is not possible to buy
anything, if one does not take from here everything he needs.
Listen, indeed, to what the virgins said: 'Go to those who
sell. 3 But when they went, they did not find any oil. Listen
HOMILIES 427
to what Abraham said: 'Between us and you is a gulf/ 13
Listen to what Ezechiel said about that day: Not Noe and
Job and Daniel shall deliver their sons.' 14
However, may we not hear these words, but, having taken
provisions from here sufficient for eternal life, may we con-
fidently behold our Lord Jesus Christ. Glory, power, honor,
be to Him and to the Father, together with the Holy Spirit,
now and always and forever and ever. Amen.
Homily 85 (John 19.16-203)
'Then Pilate handed him over to them to be crucified.
And so they took Jesus and led him away. And bearing the
cross for himself, he went forth to the place called the Skull,
in Hebrew, Golgotha, where they crucified him.' 1
Prosperity has a way of bringing about the downfall and
complete dissolution of the unwary. Thus, the Jews, who from
the beginning enjoyed the favor of God, repeatedly turned
to the law of the kingdom of the Gentiles and when they
were in the desert, after receiving manna, they kept recalling
onions ! 2 In the same way, in this instance, also, they spurned
the kingdom of Christ and called on that of Caesar for sup-
port. Therefore, God in consequence set him up as king over
them in accordance with their declaration.
Accordingly, when Pilate had heard these words, 3 he
handed Christ over to them to be crucified and was acting
very illogically in this. For, though he ought to have inves-
tigated whether Christ had really tried to overthrow the
13 Matt. 25.9; Luke 16.26.
14 Cf. Ezech. 14.14,16.
1 John 19.16-18.
2 Cf. Num. 11.6.
3 'We have no king but Caesar.'
428 SAINT JOHN CHRYSOSTOM
government, motivated by fear alone he tacitly consented to
the charge, even though Christ, in anticipation of this, and
to protect him from this blunder, had declared: 'My king-
dom is not of this world. 34 However, surrendering himself
completely to the interests of this life, Pilate had no desire
to do right to the point of heroism, though his wife's dream
must have terrified him greatly. On the contrary, nothing
influenced him for the better, nor was he moved at all by
unworldly considerations, but handed Christ over to them.
Moreover, they placed the cross on His shoulders as if on
one henceforth accursed. And they did so for they regarded
the wood as an evil portent and could not bear even to
touch it. Now, this was the case also in the Type [of the
immolation of Christ], for Isaac carried the wood for the
sacrifice. At that time, however, the sacrifice took place only
in so far as being willed by the father (for it was a type
merely), while now it was taking place in actuality, for it was
the fulfillment of the type.
'And he came to the place called the Skull. 5 Some say
that there Adam had died and lay buried, and that Jesus set
up His trophy over death in the place where death had
begun its rule. For He went forth bearing His cross as a
trophy in opposition to the tyranny of death, and, as is
customary with conquerors, He also carried on His shoulders
the symbol of His victory. What matter that the Jews were
here acting with an altogether different end in view !
And so they crucified Him, and with Him thieves, un-
wittingly fulfilling prophecy in this detail, also. Indeed, the
very things which they did to revile Him were the ones that
contributed to reveal the truth, in order that you might learn
its power. I say this for the Prophet had foretold this circum-
4 John 18.36.
HOMILIES
429
stance, also, from ancient times in the words: He was re-
puted with the wicked/ 5
The Evil Spirit, of course, certainly wished to confuse the
issue, but he did not succeed. There were indeed three
crucified, but Jesus alone was glorified, that you might learn
that it was His power that was in control of everything. Even
though it was when the three were fastened to the cross that
miracles took place, no one attributed anything of what took
place to any one of the others, but to Jesus only. Thus, the
strategy of the Devil was foiled and all recoiled upon his own
head. I say this for one of the other two was saved. Not only,
then, did He not diminish His glory by the crucifixion, but
He even augmented it not a little. For, to convert the thief
on the cross and conduct him to paradise was an achievement
in no way inferior to that of splitting open the rocks.
'And Pilate also wrote an inscription,' at the same time to
avenge himself on the Jews and to defend Christ. They had
to be sure, delivered Him up as of no account, and had tried
to strengthen this erroneous opinion of Him by associating
Him with the thieves. Hence, that it might be impossible for
anyone in future to impute evil charges against Him and to
malign Him as a nobody and a malefactor, he silenced their
tongues and the tongues of all who might wish to malign:
Him, by pointing out that they had risen up against their
own king. And so he set the inscription in place, as if it were
to serve as a kind of trophy, giving voice to a splendid
message; both proclaiming His victory, and heralding His
sovereignty, even though not in its universal sway. Moreover,
he made this clear, not in one tongue only but in three
languages. For, since it was likely that there were many
of mixed race among the Jews, because of the festival, he
inscribed the proclamation of the mad deed of the Jews in
all their languages so that no would fail to be aware of
5 Isa. 53.12.
430 SAINT JOHN CHRYSOSTOM
Christ's vindication. He did this for the Jews slandered
Christ even when He was on the cross.
Yet, what harm has this inscription done to you? None.
For, if He was just a mortal man, possessed of human frailty,
and on the point of having His life snuffed out, why were
you afraid of an inscription which declared that He was
King of the Jews? Yet, what did they say? 'Say that He
said this. For, as you put it, it is a label and a public
declaration, but if "He said" be added, it will be a clear
proof of His rashness and boastfulness/
Pilate, however, was not moved by their argument, but
persisted in his decision. Moreover, it was no trifling matter
that was being thus disposed of, but an all-important one.
The wood of the cross would be lost to view, since no one
undertook to preserve it, both because of the influence of fear
and because the faithful were then busily engaged with other
pressing matters. But at a later date it would be sought for,
and it is likely that the three crosses would be lying together.
Hence, provision was being made that the one belonging to
the Lord might not go unrecognized: first, because of the
fact that it was lying in the middle place ; and second, it was
clearly evident to all because of the label, since the crosses
of the thieves had no superscription.
Now, the soldiers divided His garments among themselves,
but not His tunic. Notice how they frequently caused pro-
phecies to be fulfilled by their wicked deeds. I say this for
this detail had been foretold of old. Furthermore, even though
there were three crucified, the prophecy was fulfilled only
with reference to Christ. Why, indeed, did they not do this
in the case of the other two, but only with regard to this
One alone? Kindly notice, too, the exactness of the prophecy.
The Prophet declared not only that they divided the gar-
ments among themselves, but also that they did not divide
HOMILIES 43 1
them. 6 Thus, the soldiers divided some of Christ's garments
into parts, but they did not divide the tunic ; on the contrary,
they settled its possession by lot.
Moreover, the words 'woven from the top' do not occur
undesignedly, but some say that an allegory is being pointed
out by this means: namely, that the crucified One was not
man merely, but also possessed His Godhead from above.
Some, however, say that the Evangelist was thus telling
the kind of tunic this was. 7 Since in Palestine they join two
strips and then weave their garments in one piece, John
said: 'woven from the top' to indicate that it was this kind
of short tunic. Besides, it seems to me that he said it to imply
the ordinary quality of Christ's garments, and that, as in all
other respects, so also in the matter of clothing, He sought
the plain and simple type.
These things the soldiers did, while He Himself, though
crucified, gave His Mother to His disciple's keeping, to in-
struct us to take every care of our parents, even to our last
breath. When she came to Him at an inauspicious moment,
He said: 'What wouldst thou have me do 3 woman?' and:
'Who is my mother?' 8 But here He showed great tenderness,
and gave her into the keeping of the disciple whom He loved.
Once again John conceals his identity, out of humility,
for, if he wished to boast, he would have set forth also the
reason why he was beloved. He would have done so for it is
likely that it was for some great and remarkable reason.
But why did He address no other word to John and give
him no comfort in his grief? Because it was not the time for
words of consolation. Besides., it was of itself no small thing
that he was deemed worthy of such an honor as this, and
thus received the reward for his fidelity.
6 Cf Ps 21 19
7 See H. Leclerq, 'Tuniques sans coutures/ DACL 17 (1953) 2820-2824.
8 John 2.4; Matt. 12.48.
432 SAINT JOHN CHRYSOSTOM
Notice, also, if you please, how He did everything with
calmness, even though crucified: speaking to the disciple
about His mother, fulfilling prophecies, holding out to the
thief fair hopes for the future. Yet, before being crucified,
He was observed to be sweating, in an agony, fearful. Why
in the world was this? By no means did this occur by chance,
by no means without a clear purpose. For, in the time
before, the frailty of His human nature was demonstrated,
while here the infinite extent of His power was being shown.
Besides, He was giving us instruction in both cases: even
if we are greatly perturbed in anticipation of keen sufferings,
not on that account to refuse to accept suffering, but when
we actually enter upon our trial, then everything will be
thought very easy and not hard to bear. Let us not, then,
tremble at the thought of death. Naturally, our soul has a
strong desire for life, but there lies within us the power to
free it from these bonds and to weaken this attachment to
life, or else to bind our souk by it and make it still more"
despotic.
Just as we have by nature the desire for sexual intercourse,
but when we practice chastity we weaken the power of this
urge, so is it also the case with regard to our desire for life.
Indeed, just as God has implanted in us the desire for carnal
intercourse for the sake of perpetuating our race by the
generation of children, but without forbidding us to follow
the higher way of continence, so also He has instilled the
desire for life, forbidding us to take away our own lives, but
not deterring us from maintaining an attitude of detachment
from the present life.
Now, since we know these truths, we must carefully keep
to the middle course: neither going to meet death by our
own hand, even if we are enduring trials without limit, nor,
on the other hand, drawing back and shrinking away when
drawn to sufferings willed by God, but courageously making
HOMILIES 433
ready for the fray, setting greater store by the life to come
than by the present one.
'There were women standing by the cross/ and the weaker
sex at that time appeared the stronger, so completely were
all things turned upside-down for the moment. And when
Christ had confided His Mother to the disciple, He said:
'Behold thy son. 5 Goodness, what an honor! With what a
great dignity He honored His disciple! Since He Himself
was now departing, He entrusted her to the disciple to take
care of. Because as His mother she would naturally be grief-
stricken and need a protector, with good reason He placed
her in the keeping of His beloved disciple. To him He said:
'Behold thy mother.' He uttered these words to unite them in
love of one another, and therefore, as the disciple was aware
of this, he took her into his home. 5
Yet, why was it that He made no mention of any other
woman, though others also were standing there? To teach
us to give more to our mothers than to any others. For,
just as we must not even recognize parents who act as an
obstacle to us in spiritual affairs, so also when they do not
hinder us in any way, we must give them everything that is
their due and place them ahead of all others, in return for
their bringing us into existence, in return for their care of us,
in return for the numberless ways in which they have helped
us.
By His consideration for His Mother here, Christ was
also refuting the shameless teaching of Marcion, 9 for, if He
were not born in the flesh, and had no mother, why was she
the only one for whom He made such provision?
'After this Jesus, knowing that all things were accomp-
lished, 5 that is, He knew that no part of the divine plan re-
9 Marcion (born c. 110) rejected the inspired history of the infancy, in
fact any childhood of Christ at all; see art. 'Marcionites' in Catholic
Encyclopedia.
434 SAINT JOHN CHRYSOSTOM
mained as yet unfulfilled. The Evangelist endeavored in every
way to show that this death was something new, if, in fact,
every detail was controlled by the One who was dying, and
death did not enter His body until He Himself willed it, and
He willed it only after all had been fulfilled. That is why He
had said: I have power to lay down my life and I have power
to take it up again.' 10 Therefore, knowing that all things
were now accomplished. He said: I thirst/ in this once
again fulfilling a prophecy.
Now, please notice the callousness of the bystanders. For,
even if we have innumerable enemies and have suffered
irremediable harm from them, on seeing them dying we
take pity on them. However, these men were not even then
softened towards Him, and did not become more kindly
because of what they saw, but rather were more savage, and
increased their mockery. Offering Him a sponge soaked in
wine, they gave Him a drink in the way in which they offered
it to condemned criminals, since it was for this reason hyssop
was employed in addition to the sponge.
'Therefore, when he had taken it, he said, "It is con-
summated !" 3 Do you see that all was done calmly and
authoritatively? Moreover, what follows also shows this.
Since all things had been consummated, 'Bowing his head'
for it was not fastened to the cross c he gave up his spirit/
that is, He expired. It is not after bowing the head that one
expires ordinarily; here, however, it was just the opposite.
For, it was not when He had expired that He bowed His
head, as is the case with us, but, after He bowed His head,
He then expired. By all these details the Evangelist made
it clear that Christ Himself is Lord of all.
However, once again the Jews, who swallow the camel
and strain out the gnat, 11 though they were in the act of
10 John 10.18.
11 Cf. Matt. 23.24.
HOMILIES 435
performing such a brazen deed yet had scruples regarding
the day. 'Since it was the Preparation Day, in order that the
bodies might not remain upon the cross, besought Pilate that
their legs might be broken. 3 Do you see how powerful truth
is? By the very things which they were at pains to do,
prophecy was fulfilled. For, by means of them a prediction
unconnected with them received fulfillment itself, when the
soldiers came and broke the legs of the others, but not those
of Christ. Nevertheless, to please the Jews, they pierced His
side with a spear, and now offered insult to His lifeless body.
Oh, what a brutal and accursed act! However, do not be
disturbed, do not be dejected, beloved. For, the very things
which they did for a wicked purpose became powerful
champions of truth. There was indeed a prophecy which
said: "They shall look on him whom they have pierced.'
And not this only, but also this brazen deed would become
evidence to confirm the faith of future unbelievers, such as
Thomas, and others like him.
Moreover, in addition to this, an ineffable mystery was
also accomplished, for 'There came out blood and water.'
It was not accidentally or by chance that these streams came
forth, but because the Church has been established from
both of these. Her members know this, since they have come
to birth by water and are nourished by Flesh and Blood.
The Mysteries have their source from there, so that when
you approach the awesome chalice you may come as if you
were about to drink from His very side.
'And he who saw it has borne witness and his witness is
true,' that is: C I have not heard about this from others, but
I myself have seen it in person, so my testimony is true.'
Undoubtedly so because he was telling about an insult that
had been inflicted. It was not something great and wonder-
ful that he was narrating, that you might be suspicious of
his word. On the contrary, he himself, to check the lying
436 SAINT JOHN CHRYSOSTOM
tongues of heretics, to predict the future Mysteries, and in
consideration of the treasure lying hidden within them, gave
an accurate account of what took place.
That well-known prophecy likewise was fulfilled: c Not a
bone of Mm shall you break. 3 For, even if this was spoken
with reference to the lamb among the Jews, the type pre-
ceded for the sake of truth and was, rather, fulfilled in this
event. Moreover, that is why the Evangelist cited the
Prophet. Since he might not seem to be worthy of credence
because he was repeatedly making reference to his own
testimony, he summoned Moses to testify that this not only
did not take place by accident, but that it had been foretold
in writing from of old. This is the meaning of that famous
prophecy: Not a bone of him shall be broken.' 12
Again, he was strengthening belief in the words of the
Prophet by his own experience. I have said these things, 3 he
meant, 'that you may learn that there is a close relationship
between the type and the truth. 3 Do you see how great an
effort he made so that a thing that appeared disgraceful and
likely to bring shame might, nonetheless, be believed? For
the fact that the soldier inflicted an insult on the lifeless
body of Christ was much worse than the fact that He was
crucified.
'Notwithstanding this, 3 he meant, C I have told this, and
have told it with great care, that you might believe it. 3 Let
no one, therefore, be incredulous; let no one cast aspersion
on our words through shame. For the details which seem to
be most ignominious of all are the ones that preach most
eloquently of our blessings.
'After these things Joseph of Arimathea came, because he
was a disciple though not one of the Twelve, but perhaps
one of the seventy. Thinking that the anger of the Jews had
subsided for awhile because of the crucifixion, they ap-
12 Cf. Exod. 12.46; Nairn. 9.12.
HOMILIES 437
preached without fear and took care of the burial. He came,
then, and asked permission of Pilate, who granted it. Why,
indeed, would he not? Nicodemus lent his assistance also
and made it a lavish burial, for they still regarded Christ
as merely man. Thus, they brought those spices which are
most likely to preserve the body for a long while and not
permit it quickly to become the prey of corruption, a pro-
cedure which indicated that they thought nothing out of
the ordinary of Him, except that they were displaying very
tender affection toward Him.
But how is it that none of the Twelve came: not John,
not Peter, or any other of His chosen Apostles? Moreover,
the disciple did not conceal this fact. If, indeed, someone
should claim that it was because they feared the Jews, these
men were just as likely to be hindered by that same fear;
I say this for Nicodemus also had been 'a secret disciple for
fear of the Jews/ the Evangelist declared. Yet, one could
not say that he took part in the burial because he now
scorned their power, but, in fact, he came despite his fear.
John, on the other hand, who had been present and had
seen Christ as He expired, did nothing of the kind. Why is
this, then? It seems to me that Joseph was one of the most
prominent Jews (and this is clear from the lavishness of the
funeral). He was well known to Pilate and for this reason
obtained the permission. Moreover, he buried Him, not as a
condemned criminal, but as is customary among the Jews,
with lavish expenditure, as a great and illustrious man.
But, as they were pressed for time (for His death took
place at the ninth hour, and then, since they had afterwards
gone to Pilate and taken away the body, it is probable that
evening overtook them, when it was not allowed to work),
they placed Him in the tomb that was close at hand. The
providence of God ordained that He be placed in a new
438 SAINT JOHN GHRYSOSTOM
tomb where no one had as yet been buried, so that the
Resurrection might not be thought to have taken place in the
case of some other person who was lying there with Him,
and so that the disciples might be able to go there easily and
thus become eye-witnesses of what transpired, since the place
was near at hand yes, and so that not only they would
be witnesses themselves of the burial, but even Christ's
enemies, also. For the placing of seals on the tomb and
stationing soldiers there as guards testified to the buriaL
Indeed, Christ strove to have this clearly acknowledged no
less than the Resurrection. The disciples therefore took
great pains about the burial, so that they proved that He
had actually died.
All the time subsequent to this would certainly confirm
the Resurrection, but if His death had been in doubt and
were not very clearly evident, it would cast doubt upon the
account of the Resurrection. Furthermore, it was not merely
for these reasons that He was buried nearby, but also to prove
the falsity of the story about the theft of the body.
'Now on the first day of the week, 3 that is, on the Lord's
Day, at daybreak, 'Mary Magdalen came early and saw the
stone taken away from the tomb.' He had arisen while the
stone and the seals still lay on the tomb. But, since it was
necessary for the others also to be informed, the tomb opened
after the Resurrection, and in this way the event would gain
credence. It was this circumstance, in fact, that startled
Mary. She had very tender affection for her Master, and
therefore, when the Sabbath had passed she could not bear
to remain inactive, but went at crack of dawn, in the desire
to obtain some consolation from the place.
Now, when she saw the place and the stone taken away,
she did not enter, or stoop and look in, but ran to the dis-
ciples in great excitement. The thing that most concerned
HOMILIES 439
lier was this: she wished to learn what had become of
Christ's body. I say this for the fact that she ran Indicates
this and her words prove it. She cried: 'They have taken
away my Lord and I do not know where they have laid Him.'
Do you see how she did not yet understand anything clearly
about the Resurrection., but thought that the location of the
body had been changed, so she told everything to the dis-
ciples as the situation appeared to her?
Moreover, the Evangelist did not deprive the woman of
her extraordinary claim to fame, nor did he think it a disgrace
to have first learned these things from a woman who had
set out in the darkness of night. Thus, his honesty always
gleams brightly everywhere in his Gospel.
Accordingly, when she had come and said these things, the
Apostles on hearing them hurried with great eagerness to
the tomb and saw the linen cloths lying there, a circum-
stance which was a sign that the Resurrection had taken
place. For, if some persons had changed the location of the
body, they would not have stripped the body in doing this.
Or, if they had stolen it, they would not have taken the
trouble to take the handkerchief from the head 13 and roll it
up and put it 'in a place by itself.' How differently would
they have done it? They would have taken the body just as
it was.
Indeed, it was for this reason that John, anticipating this
discussion, said that Christ was buried with a great deal of
myrrh, because this would glue together the linen cloths on
13 'Handkerchief is the Confraternity translation of the Greek
aou5ocpiov. For arguments supporting the opinion that the word
signifies rather the shroud of Christ, cf. P. Barbet, A Doctor at Calvary
(New York 1953) 137-149.
440 SAINT JOHN CHRYSOSTOM
the body as solidly as lead. 14 Further, when you would hear,
also, that the handkerchief was lying in its own place, you
would not follow the opinion of those who declared that the
body was stolen. For the thief would not have been so
foolish as to expend effort on such a trifling detail. For what
reason, indeed, would he cast the handkerchief aside? And
how would he escape notice as he did so? I say this for he
probably would waste time on this and be detected because
of this delaying.
But why in the world were the linen cloths lying there in
one spot and the handkerchief folded up in another? That
you might realize that it was not the work of men in haste
or agitation to put the cloths in one place and the handker-
chief in another, and to fold the latter. Because of this fact
the Apostles believed in the Resurrection. That is why it was
after this that Christ appeared to them, since they were now
disposed to believe because of what they had seen.
Notice here, also, the humility of the Evangelist as he
testified to the carefulness of Peter's examination of the tomb.
For, though John had arrived there first and had seen the
linen cloths lying there, he did not investigate any further,
but stood aside. But Peter eagerly went within and closely
examined everything, obtained a more detailed view, and
then John was summoned in to look. Entering after Peter,
he, too 5 saw the grave clothes lying there and separated from
each other. Certainly, to have separated them and to have
placed this one in one spot, and the other, folded, in another,
14 The mixture of myrrh and aloes impregnated the shroud enfolding
Christ's body, and would harden as it dried. These substances were
used here for the purpose of temporary preservation only, because
lack of time made it impossible to follow the Jewish burial customs
of the day in their entirety. The Evangelists Mark and Luke note that,
when the women came to the tomb on Easter morn, they were bring-
ing aromatic spices, intending -to wash, anoint, and dress the body
properly. Cf. E. Levesque, 'Ebaumement/ DB 2 (1899) 1729; P.
Barbet, op. cit. 140.
HOMILIES 441
was the work of someone acting with careful deliberation
and not that of someone acting hurriedly and haphazard.
Now, when you hear that the Lord rose from the dead
without the covering of His shroud, cease from your foolish-
ness regarding funerals. What meaning has this excessive and
silly extravagance which inflicts great hardship on the mourn-
ers and is of no benefit to the departed but, if we must say
so, is even harmful? For the lavishness of the burial has
frequently been responsible for grave-robbing and has caused
him who had been so carefully entombed to be cast out
naked and unburied. But, O vainglory, what great despotism
it exercises even in grief, what great folly !
Many men, of course, in order that the grave may not
be robbed, cut short those thin linen cloths and fill them
with many spices so that they become doubly useless to
thieves, and have handed them over to the earth thus. Is this
not the deed of madmen, the work of idiots: to make an
ambitious display and then to make it vanish again?
'Yes,' they say, 'but we contrive all these devices so that
all may remain in safety with the corpse.'
What, then, if the grave-robbers do not take this, will the
moths and the worms not seize upon it? And more than
that if the moths and the worms do not take it, will time
and decay not destroy it? However, let us suppose that neither
grave-robbers, nor moths, nor worms, nor time, nor anything
else consumes what lies there, but that the body remains in-
corrupt until its resurrection, and that these trappings stay
new and fresh and intact, what benefit will the departed
derive from them when the body arises in its nakedness, while
these things remain here and give us no help at all in that
dread accounting?
'Why, then,' you will ask, 'did Christ have an elaborate
burial?' Be most careful not to compare His case with that
of ordinary men, for the sinful woman even poured ointment
442 SAINT JOHN CHRYSOSTOM
on His sacred feet. However, if we must say a word regard-
ing these matters: in the first place, these things were done
by people who did not yet grasp the teaching about the
Resurrection. It was for this reason that the Evangelist said:
' After the Jewish manner [of preparing for burial]. 3
Those who were doing this honor to Christ were not any
of the Twelve; on the contrary, it was the latter who did not
pay Him much external honor at all. The Twelve, in fact,
did not honor Him by assisting at His burial, but by their
own death and sacrifice and by risking danger for His sake.
If the funeral was indeed honor, it was much less than what
I have just mentioned. Besides, as I said, our present dis-
cussion is about the funerals of men; at that time it was the
Lord to whom this lavish burial was accorded.
Moreover, that you might learn that Christ has no esteem
for these things He said : 'You saw me hungry and you gave
me to eat; thirsty, and you gave me to drink; naked, and you
covered me 3 ! 15 Nowhere, however, did He say: 'You saw me
dead, and you buried me. 3
Now, I am saying these things, not to do away with burial
God forbid but to put an end to extravagance and un-
timely ambition. 'Yet,' you will say, 'suffering and grief and
sympathy for the departed inspire us to do these things.'
But these trappings are not an expression of sympathy for
the departed, but of vainglory. If you actually do desire to
show your grief for the dead, I will show you another kind
of burial, and will teach you how to put garments on him
that will rise with him and will give him a splendid appear-
ance. These are indeed garments not consumed by moths, or
wasted by time, or stolen by grave-robbers. What kind are
they, then? The covering of almsgiving.
This garment will rise with him, for the seal of almsgiving
is on him. Those will be resplendent in these garments who
15 Cf. Matt. 25.35,37.
HOMILIES 443
then hear 'You gave me to eat when I was hungry. 3 These
are the things that make men illustrious, these make them
famous, these place them in safety. Those others that are
now in vogue are nothing else than food for moths and
sustenance for worms.
I am saying this, not to forbid funerals, but I urge that
these be conducted with moderation, so as to cover the body
and not consign it naked to the earth. For, if it is prescribed
for the living to have nothing more than their clothing, much
more is this applicable to the dead. 16 The body of a dead
man does not need clothing, as it did when alive and breath-
ing. When alive, we need the covering of clothing both as
protection against cold, and because of modesty. When dead,
however, we need grave-clothes for none of these reasons,
but merely lest the body might lie naked. Moreover, even
better than our shroud, we have the earth as a very beautiful
covering and one more suited to the nature of such bodies
as ours. Well, then, if nothing superfluous ought to be sought
for, where there are such great needs, much more is excessive
display untimely where there is no such necessity.
'But those who view the funeral will laugh at it,' you
object. Now, if there is someone present who laughs, you
ought most especially not to make much account of anyone
so very foolish. In reality, there are many who will rather
feel admiration and will applaud our truly wise conduct.
For, it is not this that deserves ridicule, but the things which
we now do at funerals: weeping, mourning, burying our-
selves with the departed. These things do indeed deserve
ridicule and punishment.
To behave with true wisdom, on the contrary, both in
these matters and in observing due proportion in grave-
clothes, will surely win rewards and praises for us. All will
commend us and will wonder at the power of Christ and
16 Cf. Matt. 10.9,10.
444 SAINT JOHN CHRYSOSTOM
say: 'Heavens, how great is the strength of Him who was
crucified ! He has persuaded men, who are to die and perish,
that death is not death; therefore, they do not act like men
who are themselves to perish, but as if sending the dead
ahead to a better abode. He has convinced them that this
corruptible body of clay will be clad in the garment of im-
mortality, more splendid by far than garments of silk and
cloth of gold. For this reason, they do not take much trouble
about the grave, but fix their thoughts on the really worth-
while burial: an exemplary life.'
These are the things they will say if they see us acting
with true wisdom; but if, on the contrary they see us bent
over with grief, playing the woman with tears, surrounded
by a group of wailing women, they will ridicule and make
fun of us, and condemn us on numberless counts, criticizing
our excessive expenditure, our foolish efforts. I say this for
we hear all men making these charges, and very rightly so.
What excuse shall we have if we richly adorn the body
which is destined to be consumed by decay and worms, while
we ignore Christ who is thirsty as He goes about, naked and
friendless? Let us cease, then, from this senseless, exaggerated
care of the dead. Let us us bury the departed in such a way
as to be of benefit both to ourselves and to them to the glory
of God. Let us make payment in their behalf of generous
alms; let us send with them the best traveling expenses. If, in
truth, the memory of illustrious men who have died has been
of benefit to the living (Tor, 'Scripture says, e l will protect
this city for my own sake and for David my servant's sake'), 17
almsgiving is of still greater benefit. This, indeed, this has
even raised the dead, as when the widows stood about [Peter]
showing how much Dorcas used to do while she was amone
them. 18 6
17 4 Kings 19.34.
18 Cf. Acts 9.36-43.
HOMILIES 445
Therefore, when a man is at the point of death, let his
next of kin make the preparations for the funeral, and let
Mm persuade the dying man to bequeath something to the
needy. Let him send him to the grave with this kind of grave-
clothes; let him also persuade him to leave Christ as his
heir. For, if those who include kings in the list of their heirs
leave boundless security to their kinsmen by so doing, con-
sider what great advantage a man will derive, both for
himself and for all who belong to him, if he leaves Christ as
his heir, along with his sons. This kind of funeral is a
beautiful one, and is of benefit both to those who remain on
earth and to the departed.
If we have funerals of this kind, we shall be brilliantly
adorned at the time of our resurrection; but, if we take care
of the body and neglect the soul, we shall endure many fear-
ful sufferings then and will incur much ridicule. For, the
ignominy resulting from departing this life destitute of virtue
is not small. The body that is cast out unburied is not as
grievously shamed as the soul that then appears without virtue.
Let us clothe ourselves in this, let us cover ourselves with
it, especially during all our time here. But if we have
neglected it here, let us repair our negligence when we are
dying; let us lay a strict charge upon our relatives to aid us
after our death by almsgiving. Assisted by one another in this
way, let us be altogether confident of our eternal reward by
the grace and mercy of our Lord Jesus Christ. Glory, power,
honor be to Him, together with the Father and the Holy
Spirit, now and always and forever and ever. Amen.
446 SAINT JOHN CHRYSOSTOM
Homily 86 (John 20.10-23)
'The disciples therefore went away again to their home.
But Mary was standing outside weeping at the tomb. 31
How tender-hearted and inclined to sympathy is woman-
kind ! I am mentioning this that you may not wonder why in
the world it was that, while Mary was weeping bitterly at
the tomb, Peter displayed no such emotion. 'The disciples/
the Evangelist stated, c went away to their home, while she
remained standing there weeping. 3
She did this because she was by nature very easily dis-
couraged, and she did not yet understand clearly the doctrine
of the Resurrection as the others did. On seeing the linen
cloths, they believed that Christ had risen, and they went
away to their home, mute with awe. Yet why did they not
go away at once to Galilee, as they had been bidden to do
before the Passion? Perhaps they were waiting for the rest to
come, or else they were still in a state of great bewilderment.
At any rate, they went away, while she remained standing
at the spot.
Even the sight of the tomb was a great source of consola-
tion, as I have said. Do you see that, the better to revive her
courage, she leaned forward and tried to look at the spot
where the body had lain? Therefore, she received no small
reward for her great earnestness. For, it was the woman who
first saw what the disciples had not seen: namely, angels
sitting, one at the feet and the other at the head, in white,
and with a manner radiating great brightness and joy. Since
the woman was not sufficiently spiritual-minded to grasp the
fact of the Resurrection from the grave-clothes, further
evidence was added and she beheld angels sitting in bright
array, so as to afford her gradual relief from the suffering
caused b y the empty tomb, and to give her consolation.
1 John 20.10,11.
HOMILIES 447
However, they said nothing to her of the Resurrection, but
led her on only by degrees to this teaching. She beheld then-
shining faces out of the ordinary in their brightness; she
beheld their splendid appearance; she heard a sympathetic
voice. What did it say? 'Woman, why art thou weeping?'
And by means of all these things, as if through a door grad-
ually opening, little by little she was brought to an under-
standing of the Resurrection. Moreover, the way they were
seated led her to question them, for they certainly appeared
to know what had taken place. For this reason they were not
sitting together, but separated from one another. Since it was
not likely that she would venture to begin the inquiry herself,
they led her to start conversing with them by asking her a
question and also by the way they were sitting.
What reply, then, did she make? She spoke warmly and
tenderly: 'They have taken away my Lord, and I do not
know where they have laid him. 3 What are you saying? Do
you not yet know about the Resurrection? Are you still
thinking about the location of the body?
Do you perceive that she had not yet accepted this sub-
lime doctrine? 'When she had said this she turned around.'
But how was it logical for her to turn around, when she had
just begun to talk with them and had not yet heard any
information from them? It seems to me that as she said
these words, Christ suddenly appeared behind her and
startled the angels who, on beholding the Master, immediately
showed by their attitude, by their gaze, and by their move-
ments, that they were looking at the Lord. This awakened
the curiosity of the woman and caused her to turn around.
He appeared to the angels, then, as He was, 2 but did not
show Himself to the woman in the same way, so as not to
awe her from the start by the sight. On the contrary, He
appeared to her under a humble and ordinary guise. And it
2 That is, in His glorified body.
448 SAINT JOHN CHRYSOSTOM
is evident from her words that she even thought He was a
gardener. However, it was not desirable to lead so lowly
a person as this woman suddenly to lofty considerations, but,
rather, to do so gradually. Therefore, He in His turn asked :
'Woman, why are thou weeping? Whom dost thou seek?'
This implied that He knew what she desired to ask, and
induced her to reply. Since the woman also was conscious of
this, she did not yet mention the name of Jesus, but said, as
if her inquirer knew about whom she was seeking informa-
tion: 'If thou hast removed him, tell me where thou hast
laid him and I will take him away.' Once again she was
talking of placing and taking away and removing, as if the
conversation concerned a corpse. That is, her words meant:
'If you have taken Him away from there out of fear of the
Jews, tell me and I will take possession of Him.' What
great good will and tenderness the woman showed ! But her
thoughts were not as yet fixed on the sublime. That is why
He finally revealed His presence to her, not by the sight of
Him, but by His voice.
Indeed, just as He was at one time recognized by the
Jews, at another, unknown, even though actually present,
so also, when He spoke, He made Himself known only when
He wished. I say this for, when he said to the Jews : 'Whom
do you seek?' 3 they recognized neither His face nor His
voice until He wished them to do so. That is what also
happened in this instance. He merely called her by name, to
reproach and chide her because she persisted in these ideas
of Him who was alive again.
But why is it that she now 'turned' and spoke to Him, if
He was actually already conversing with her? It seems to me
that when she had said the words, 'Where thou hast laid
him, 5 she turned back to the angels to ask them why they had
seemed so amazed, and then, when Christ called her by
3 John 18.7.
HOMILIES 449
name, she turned toward Him again and from them., and He
revealed Himself by His voice. For, when He called her
'Mary/ then she recognized Him. Thus, her recognition was
brought about, not by the vision of Him, but by His voice.
Now, if some are inclined to ask: 'How do you know that
the angels were struck with astonishment and that it was for
this reason the woman turned around?' they will also in-
quire here: 'How is it evident that she touched Him and
fell at His feet?' However, just as this is evident from the
words, 'Do not touch me,' so also the other is implied in the
fact that the Evangelist states that she turned around.
But why did He say: 'Do not touch me'? Some maintain
that she was asking for a spiritual favor, since she had heard
Him speaking of it to His disciples: 'If I go to the Father, I
will ask him, and he will give you another Advocate.' 4
Yet, how could she have heard Him say this, when she was
not in the company of His disciples? Besides, such an inter-
pretation as this is far removed from the meaning of this
passage. Moreover, how could she be making a request,
when He had not yet gone to the Father? What does it mean,
then? It seems to me that she wished to enjoy His presence
still, in the same way as before, and because of her joy at
seeing Him, had no realization of His greatness, even though
He had become much more excellent in bodily appearance.
Thus, to lead her to abandon this notion and to refrain from
addressing Him too familiarly (for He does not appear after
this conversing so familiarly even with His disciples), He
elevated her thoughts so that she would treat Him with a
more reverential attitude.
Accordingly, if He had said: 'Do not touch me as you
did before, because things are not the same now, and I will
not associate with you in future in the same way as before, 9
it would seem somewhat harsh and boastful. But when He
4 John 14.3,16,
450 SAINT JOHN CHRYSOSTOM
said: C I have not yet ascended to rny Father/ even though
the words were without offense, they meant the same thing.
By saying ' I have not yet ascended 3 He meant that He was
going to do so without delay; and that, because He was on
the point of departing and of ceasing to be among men any
longer, she ought not to regard Him in the same way as
before. Moreover, what follows makes it clear that this is so.
Go to my brethren and say to them. "I ascend to my
Father and your Father, to my God and your God/ Yet, He
was going to do this only after forty days. How it is, then,
that He said this? In the desire to uplift her thoughts and
make her realize that He was actually going away to heaven.
And the words, My Father and yo-ur Father' and My God
and your God, 3 have reference to the Incarnation, just as the
act of ascending belongs to His human body. For He was ad-
dressing these words to one who did not yet realize His
true greatness.
'Is the Father His Father in one way, and ours in another,
then? 3
Of course He is. For, if He is the God of the just in a way
different from the rest of men, much more truly is this so of
the Son and of us. By saying 'Tell my brethren 3 He was
pointing out the difference in their relationship, lest they
conjure up some idea of His and their equality by reason of
His other words. He Himself would indeed sit on the throne
of His Father, while they would be allowed to stand near it.
So that, even if He did become our brother as far as to be-
come flesh, there is a great difference in dignity, and it is not
even possible to say how great the difference is. Accordingly,
she went away to tell the disciples about these things, so
noble a thing is fidelity and devotedness.
But how is it that the disciples were not grieved because He
was about to leave them, and why did they not say the same
things as before? Before this they felt as they did, because
HOMILIES 45 1
He was going to die, but now why would they be sad when
He was risen from the dead? She reported both the vision
of Christ and His words, and this was enough to give them
consolation.
However, it was probable that the disciples, on hearing
these things, would either refuse to believe the woman or, if
they believed her, feel regret that He had not deemed them
worthy of the apparition, even though He sent a message
that He would appear to them in Galilee. Accordingly, in
order that they might not be troubled by these thoughts, He
did not allow even one day to pass, but induced them to
desire to see Him, both because they saw the evidence that
He had now risen and because they heard about it from the
woman. Thus, when they were eagerly longing to see Him
and were, besides, extremely fearful (and this very feeling
made their desire even stronger,) late in the day He then
stood in their midst and in a most astonishing way.
Now, why in the world did He appear to them in the
evening? Because at that hour it was most likely that they
were particularly fearful. But the marvel is: how is it that
they did not think Him a ghost? This was remarkable for He
entered despite the closed doors, and His coming was sudden.
The chief reason was that the woman had greatly aroused
their faith ahead of time, and then, too, He showed them the
vision clearly and familiarly. Moreover, He did not come to
them during the day, so that they might all be gathered
together, for their consternation at the sight would be great.
He did not even knock at the door, but stood suddenly in
their midst and showed them His side and His hands. At the
same time He calmed with His voice the stormy thoughts
that began to seethe in their minds and said: Teace be to
you,' that is, c Do not be afraid.' 5 By these words He was re-
calling to them the words which He addressed to them before
5 Reminiscent of the incident of the storm at sea; cf. Mark 4.37-40.
452 SAINT JOHN CHRYSOSTOM
the crucifixion: 'My peace I leave with you'; and again:
'In me you have peace. In the world you will have affliction. 36
'The disciples therefore rejoiced at the sight of the Lord.'
Do you perceive that His words were being fulfilled in fact?
For, before the crucifixion He had said: 'I will see you
again and your heart shall rejoice, and your joy no one
shall take from you. 57 This He was now carrying out in deed.
Furthermore, all these things moved them to more lively
faith. For, since they had to wage unending warfare against
the Jews, He often repeated the words: 'Peace be to you/
to give them consolation proportionate to the strife.
This was the first word He spoke to them after the
resurrection (and therefore Paul frequently said: 'Grace be
to you and peace 5 ). 8 To the women, however, He announced
good tidings of joy, because of the fact that that sex existed
in sorrow and had been afflicted with pain and distress as the
first curse. 9 Therefore, it was appropriate for Him to an-
nounce peace to the men, because of their strife, and to the
women joy, because of their sorrow. Having freed them from
all sadness, He went on to speak of the victory achieved by
the Cross, and this was peace.
Then, when He had removed all the hindrances, and had
established the fact of His brilliant victory, and set every-
thing right, He finally said: 'As the Father has sent me, I
also send you. You will have no difficulty at all, both by
reason of the events that have already taken place and also
by reason of the fact that I who send you am of exalted
dignity.' By His words He was uplifting their spirits, and
giving indisputable proof that they could have confidence in
Him, if they would undertake the task He was assigning.
6 Cf. John 14.27; 16.33.
7 John 16.22.
8 See for example, Rom. 1.7.
9 Cf. Gen. 3.16.
HOMILIES 453
Moreover, He was no longer asking the Father to help
them, but was giving them power by His own authority. Tor,
He breathed on them and said: "Receive the Holy Spirit;
whose sins you shall forgive, they are forgiven them; and
whose sins you shall retain, they are retained. 53 ' Like a king
who, as he sends out governors, gives them power to im-
prison, and also to release from prison, so likewise, in sending
the disciples, He endowed them with this power.
How it is, then, that He said: 'If I do not go He will not
come, 510 yet gave them the Spirit? Some say that He did not
actually give them the Spirit at this time, but by breathing
on them put them in the proper dispositions to receive Him.
For, if Daniel was astounded on beholding an angel, what
effect would it not have had on them when they received
that ineffable grace, if He had not prepared the disciples
themselves beforehand? That is why the Evangelist did not
say: 'He said, "You have received the Holy Spirit/' but,
"Receive the Holy Spirit." '
However, one would not err in saying that at that time
they did receive a certain spiritual power and grace though
not to raise the dead and to perform miracles, but to forgive
sins, for the gifts of the Spirit are of various kinds. 11 Therefore,
He added: 'Whose sins you shall forgive, they are forgiven,'
to point out what kind of power He was giving them.
In that place, also, forty days later, 12 they received the
power of miracles. Therefore, He said: 'You shall receive
power when the Holy Spirit comes upon you and you shall
be witnesses for me in Jerusalem and in all Judea/ and
they did become witnesses by their miracles. This is so, for
10 John 16.7.
11 Cf. 1 Cor. 12.4-11.
12 The occasion when Christ said the words that immediately follow
here, was forty days later, that is, just before the Ascension; of. Acts
1.8. But the coming of the Holy Spirit and the gift of the power of
miracles took place fifty days after the Resurrection.
454 SAINT JOHN CHRYSOSTOM
ineffable is the grace of the Spirit and manifold are His
gifts. Moreover, this took place that you might learn that
the gifts and power of the Father and of the Son and of the
Holy Spirit are one. What appears to be proper to the
Father also belongs in reality to the Son and to the Holy
Spirit.
'How is it, then/ you will say, 'that no one comes to the
Son "unless the Father draw Him"?'
But this is shown to be true of the Son, also, for He said :
'I am the way; no one comes to the Father but through me/
And notice that the same thing is true of the Spirit, also. For
*No one can say, "Jesus Christ is Lord," except in the Holy
Spirit.' 13 And again, we are told that Apostles have been
given to the Church, at one time by the Father, at another
by the Son, and at another by the Holy Spirit, so we see that
the varieties of gifts belong to the Father and to the Son and
to the Holy Spirit.
Let us, then, exert every effort so that we may be able to
possess the Holy Spirit within ourselves, and let us hold in
great honor those who have been entrusted with His power.
Great indeed is the dignity of the priesthood. 'Whose sins
you shall forgive, they are forgiven them, 3 He said. And
therefore Paul declared: 'Obey your superiors and be sub-
ject to them/ 14 and regard them with the greatest esteem.
Now, you take care of your own affairs, and if you con-
duct them well, you will have no reckoning to give of the
rest. The priest, on the contrary, even if he orders his own
life well, but should not concern himself zealously about your
interests, and those of all entrusted to his care, will depart
with the wicked into hell. Yes, frequently, though not liable
to punishment because of his own shortcomings, he goes to
perdition because of yours, if he should fail to perform
13 John 6,44; 14.6; 1 Cor. 12.3.
14 Heb. 13.17.
HOMILIES 455
every duty for which he is responsible. Therefore, since you
are aware of the magnitude of their peril, show lively good
will toward your priests. Paul was saying this indirectly when
he declared: 'They keep watch for the sake of your souls,'
and not merely that, but c as having to render an account of
them.' Therefore, they ought to enjoy great respect from you.
However, if you join the rest in disrespect toward them,
neither you nor your affairs will prosper. For, as long as the
pilot remains in peace of mind, the possessions of the
passengers will be safe, but, if he is unnerved because they
are insulting him and annoying him, he cannot be as vigilant
and is unable to practice his skill in the same way, and in-
volves the passengers in countless misfortunes, without mean-
ing to do so. It is the same way with the priest, too: if he
enjoys respect from you, he will be able to take care of your
interests well; if, on the contrary, you are a source of trouble
to your priests, thus weakening their hands, you will cause
them to be easily overcome by the waves, even if they be very
stalwart.
Remember what Christ said about the Jews: The Scribes
and the Pharisees have sat on the chair of Moses. All things,
therefore, that they command you, do. 315 Now, however, it
is possible to say, not The priests have sat on the chair of
Moses, 3 but 'on the chair of Christ,' for they have received
their teachings from Him. And for this reason Paul said:
'On behalf of Christ we are acting as ambassadors, God, as
it were, appealing through us. 316
Do you not see that in the case of temporal rulers all men
are submissive to them, even though they are often of nobler
race, and superior in conduct and wisdom to those who are
over them? Notwithstanding this, out of consideration for
the one who appointed those in office, they consider these
15 Matt. 23.23.
16 2 Cor. 5.20.
456 SAINT JOHN CHRYSOSTOM
differences of no account., but show respect for the decision
of their king, no matter who the man is who receives the
power to rule. Thus, where a man has made an appointment
there is so much respect shown, but when God is the One who
appoints, we despise the man chosen, insult him, keep aim-
ing at him mean blows without number, and, though for-
bidden to sit in judgment even on our brethren, we sharpen
our tongues against our priests.
Now, what excuse do these things deserve, inasmuch as we
do not consider the beam in our own eye, while we carefully
scrutinize the speck in the eye of the other? 17 Do you not
know that by passing judgment in this way you are making
the judgment more difficult for yourself?
Now, I am saying these things, not because I approve of
those who are exercising their priesthood unworthily, but
because I pity them very much and weep for them; yet I do
not say, because of this, that it is right for them to be judged
by those subject to them and especially by those of very low
estate. For, even if their conduct be very blameworthy, if
you mind your own affairs you will suffer no loss in those
things that have been entrusted to the priest by God.
Indeed, He even caused speech to be uttered by an ass,
and bestowed spiritual blessings by the agency of the seer,
and acted in behalf of the disobedient Jews by means of the
mouth of the animal and the impure tongue of Balaam. 18
Much more certainly, then, will He carry into effect all
His designs in your behalf when you are charitable, even if
the priests are very remiss, and He will send the Holy Spirit.
For, the pure individual does not attract Him because of his
personal purity; it is grace that effects everything. Scripture,
to be sure, says : 'All things are for your sake, whether Paul,
17 Cf. Matt. 7.3; Luke 6.41.
18 Cf. Num. 22-24.
HOMILIES 457
or Apollos, or Cephas. 319 Whatever the priest has entrusted
to him can be given only by God, and, however far human
wisdom may reach, it always appears inferior to that grace.
Furthermore, I am saying these things, not in order that
we may conduct our own life in a negligent manner, but lest,
perchance, if certain of your superiors should fail to do their
duty, you who are subject to them may be storing up
punishment for yourselves [by finding fault with them].
Yet why do I mention merely priests? Not even an angel,
or an archangel, can effect anything with regard to what is
given by God, but Father and Son and Holy Spirit direct
everything. The priest simply lends his tongue and furnishes
his hand. This is so for it would not be right for those who
have embraced the faith to suffer harm with regard to the
symbols of our salvation, because of the evil conduct of
another.
Therefore, since we know these truths, let us fear God, and
hold His priests in honor by showing them every mark of
respect, in order that we may receive from God a great
reward both for our own good works and for the reverence
shown toward them by the grace and mercy of our Lord
Jesus Christ. Glory, power, honor be to Him, together with
the Father and the Holy Spirit, now and always, and for-
ever and ever. Amen.
19 1 Cor. 3.22.
458 SAINT JOHN CHRYSOSTOM
Homily 87 (John 20.24-21.14}
'Now Thomas, one of the Twelve, called the Twin, was
not with them when Jesus came. The other disciples there-
fore said to him, "We have seen the Lord." But he said,
"Unless I see, I will not believe," ' etc. 1
Just as it is an indication of gullibility to believe easily and
carelessly, so to scrutinize and examine immoderately before
believing is the mark of an obstinate will. That is why
Thomas is blameworthy. For he refused to believe the Apostles
when they said: 'We have seen the Lord, 5 not so much
because he did not trust them, as because he considered the
thing an impossibility that is, resurrection from the dead.
He did not say : 'I do not believe you/ but, 'Unless I put my
hand into his side, I will not believe.'
How did it happen, then, that though all the Apostles
were gathered in one place, he alone was not with them? It
is likely that at that time he had not yet returned from the
dispersion of the disciples that had recently taken place after
the death of Christ. And when you see the disciple refusing
to believe, reflect on the mercy shown by the Lord: how
even for the sake of one soul He showed Himself with His
wounds, and came so that He might save even the one soul,
despite the fact that this one was more crass than the others.
That is why he was seeking to have his faith substantiated
by the least spiritual of the senses, and did not even believe
his eyes. He did not say: 'Unless I see Him, 3 but, 'Unless I
feel Him with my hands, lest what is seen be somehow a
ghost.'
Even though the disciples deserved to be believed when
they reported these things, and Christ Himself, also, since He
had promised the Resurrection, nevertheless, when Thomas
demanded more, Christ did not refuse it to him. Yet why did
1 John 20.24,25.
HOMILIES 459
He not appear to him immediately, but only after eight days
had passed? So that in the interval Thomas would be in-
structed by the disciples, and by hearing the same thing
repeated would be inflamed with more ardent desire and
become stronger in his faith afterwards.
'From what source had he learned that Christ's side was
pierced? 3 He had heard it from the disciples.
'How is it, then, that he believed that, but did not believe
the other story? 5 Because the latter was very strange and
unusual. But please notice the honesty of the Apostles, and
how they did not conceal the least details, neither their own
actions nor those of others, but recorded them all with great
truthfulness.
Jesus once again stood in their midst, but did not wait to
be approved by Thomas, or to hear from him any such
conditions as he had laid down for accepting the apparition
as genuine. On the contrary, without Thomas' saying any-
thing, He Himself forestalled him by fulfilling the desires
he had expressed, thus proving that He was actually present
when Thomas had uttered those words to the disciples. I say
this for He used the selfsame words, though very reproach-
fully, and with the addition of an admonition for his future
conduct.
After saying: 'Bring thy finger, and see my hands, and
put thy hand into my side/ He added: e and be not un-
believing, but believing. 3 Do you see that Thomas was hes-
itating because of his unbelief? However, this was before he
had received the Spirit. Afterwards they no longer doubted,
but were henceforth unhesitating in their belief.
But it was not only by these words that He reproved him,
but also by His next words. For, when Thomas, now fully
convinced, could breathe again and cried out: 'My Lord
and my God,' Christ said: 'Because thou hast seen me, thou
hast believed. Blessed are they who have not seen, and yet
460 SAINT JOHN CHRYSOSTOM
have believed.' This is indeed a proof of faith, namely, to
accept what we have not seen. For, 'Faith is the substance of
things to be hoped for, the evidence of things that are not
seen.' 2 Moreover, Christ was here declaring that not only
were His disciples blessed, but also those to come after them,
who would believe.
'Yet, 3 you will object, 'the disciples did see Him and they
believed. 3 However, they were not looking for any such
evidence, but immediately accepted the doctrine of the Resur-
rection from the linen cloths, and before they had beheld
His body they showed that their faith in Him was without
reservation. Therefore, when someone now says: 'I wish I
had lived at that time and had seen Christ working miracles/
let him remember: 'Blessed are they who have not seen, and
yet have believed. 3
But, one might understandably be puzzled as to how an
incorruptible body could show marks of the nails and be
capable of being touched by a mortal hand. However, do
not be disturbed^ for the phenomenon was an evidence of
Christ's condescension. To be sure, a body so tenuous and
unsubstantial that it entered through doors that were shut
was entirely lacking in density. But Christ made His ap-
pearance as He did so that the Resurrection would be believed
and so that they would know that it was He the very one
who had been crucified and not someone else who had
arisen instead of Him.
That is why He arose with the marks of the crucifixion
still evident and it was for this reason that He partook of
food. In fact, the Apostles repeatedly cited this as a proof of
the resurrection and said: c We who ate and drank with Him. 3
Therefore, just as when we saw Him walking on the waves,
before the crucifixion, we did not say that body of His was
of a nature different from o-ur, so when, after the Resurrec-
2 Heb. ll.i.
3 Acts 10.4L
HOMILIES 461
tion, we see that He still has His wounds, we do not say
that He is, therefore, still mortal. It is for the sake of the dis-
ciple that He is making His appearance in this way.'
'Many other signs also Jesus worked. 3 Since this Evangel-
ist told of fewer miracles than the others did, he mentioned
that not even the others have told all, but only as many as
were sufficient to win their listeners to believe. Tor if all of
them should be written,' he said, 'not even the world, I
think, could hold the books.' 4
From this it is evident that it was not for reasons of am-^
bition that they wrote what they did, but only that it might
be of use. How, indeed, could men who omitted to mention
many more things have written those they did tell, because
of ambition?
'But why, then, did they not tell all of them? 3
More especially because of the large number; besides, they
were thinking of the obvious truth that the man who did not
believe the ones mentioned would not believe if these were
more numerous. On the other hand, the man who accepted
them would need no more to confirm his faith.
In this passage, however, it seems to me that John was
referring, for the moment, only to the miracles after the
Resurrection, and that is why he said: 'in the sight of his
disciples. 3 For, just as, before the Resurrection, it was neces-
sary for many miracles to take place, that they might believe
that Christ is the Son of God, so also, after the Resurrection,
this was necessary that they might accept the fact that He had
risen. Another reason, also, why John added: 'in the sight
of his disciples,' is because Christ associated only with them
after the Resurrection. And therefore He had said: '[Yet a
little while] and the world no longer sees me.' 5
Next, that you might learn that it was only these things
4 John 21.25.
5 John 14.19.
462 SAINT JOHN CHRYSOSTOM
that took place for the sake of the disciples alone, John
added: 'and that believing you may have everlasting life
in his name/ Here He was addressing humanity in general,
and making it clear that in writing the Gospel he was doing
a favor, not to Him in whom we believe, but most of all to
us ourselves. 'In his name,' that is, 'through Him, 3 for He
Himself is the Life.
'After these things he manifested himself again to his dis-
ciples at the sea of Tiberias. 3 Do you see that He was not
continuously with them, or as He had been previously? He
appeared in the evening, and then disappeared; next, after
eight days He appeared once again, and again disappeared;
then, later. He appeared to them at the sea, and once more
caused great awe.
But, what is the meaning of He manifested himself? From
this it is clear that He was not seen unless He permitted it,
because henceforth His body was glorious and immortal.
And why did he mention the place? To show that He had
freed them from most of their fear, so that they now went
out of the house and traveled about, everywhere. No longer
did they remain shut up in the house, but they went to Galilee
to avoid danger from the Jews.
Simon, then, went fishing. Because Christ Himself was not
always with them, and the Spirit had not been given, and
at that time they had not yet received their sacred mission
and so had nothing to do, they returned to their trade.
'There were together Simon and Thomas and Nathanael,
who had been called by Philip, and the sons of Zebedee,
and two others. 3 Since they had nothing to do they therefore
returned to fishing, and they did this at night because of be-
ing very fearful. At least, Luke recorded that they were
very much afraid though the occasion of which he was
speaking is not this one but another. 6 Moreover, the other
6 Cf. Luke 24.37.
HOMILIES 463
disciples followed, because they now felt closely bound to one
another, and at the same time they wished to see the fishing
and to put their leisure to good use.
When they were weary and discouraged, then Jesus ap-
peared to them, yet refrained from making His identity clear
at once, so that He might enter into conversation with them.
Therefore, He said to them: 'Have you anything to eat?'
For the moment He was speaking in human fashion, as if
he were going to buy something from them. But as they
replied that they had nothing, He bade them to cast the net
to the right of the boat. And when they cast it they caught
a large haul.
Now, in recognizing Him, the disciples Peter and John
once again showed the traits peculiar to their respective
characters. For, Peter was more ardent, John, more spiritual;
Peter was more impulsive, John, mo-re cautious. Therefore,
John was the first to recognize Jesus, while Peter was the
first to go to Him. They did so for the indications that it was
He were no mere coincidences.
What were these signs? In the first place, the fact that the
fishes they caught were so many; besides, the net was not
torn; then, also, the fact that, before they landed, a fire had
been prepared, and fish and bread were laid upon it. For He
now did not start from something already existing in making
these, as He had done before the crucifixion [in making the
loaves and fishes,] according to some design of divine Provi-
dence.
As soon as Peter recognized Him, then, he cast every-
thing aside fish and nets and girded himself. Do you see
both his respect and his love? Even though they were only
two hundred cubits away, he did not even wait for the boat to
get to Him, but came to Him, swimming.
What did Jesus say, then? 'Come and breakfast. 3 And no
one dared ask Him any questions. No longer, indeed, did
464 SAINT JOHN CHRYSOSTOM
they feel the same freedom towards Him; no longer were
they as forward; now they did not even begin a conversation
with Him., but in silence and great reverence and respect
sat down and listened to Him attentively. For 'they knew
that it was the Lord/ And therefore they did not ask: 'Who
art thou?'
Moreover, when they saw that His appearance was dif-
ferent and very extraordinary, they were filled with wonder-
ment and wished to ask something about it. However, fear,
and the fact that they knew that it was not anyone else, but
certainly He, checked their questioning, and they merely
continued eating the things which He had made for them by
exercising greater power than ever. Here He did not look
up to heaven, or do those human things He did before, thus
showing that those things also were done out of condescen-
sion to their weakness. 7
But, because He did not stay with them constantly, or in
the same way as before, the Evangelist declared : 'This is the
third time that he appeared to them after he had risen from
the dead.' And He bade them to bring some of the fishes, to
show that what they had seen was not an illusion. Here,
however, John did not say that He partook of food with
them, though Luke said elsewhere of Him: 'He was eating
with them.' 8 How this was done is not for us to say, for it
took place in some very remarkable way, not because His
nature now needed -food but out of condescension to our
human weakness, to prove the Resurrection.
7 A reference to the fact that an 'the occasion of the multiplication
of the loaves and fishes, the Evangelist records that Christ did not
creaite them put of nothing, but made use of the small quantity of
loaves and fishes available, and miraculously increased the supply.
Before performing the miracle He prayed. Gf. John 6.7-11. Likewise,
before raising Lazarus, He looked up to heaven and prayed. Gf. John
11.41-42. See also Homilies 42 and 64. Vol. I 429-431; II 190-195,
where the implications of these actions are discussed in detail
8 Acts 1.4.
HOMILIES 465
Perhaps on hearing these things you may become inflamed
with love for Christ and call those men blessed who were
actually in His company, and likewise those who will be with
Him on the day of the general resurrection. Well, then, let us
exert every effort so that we may behold that wonderful
countenance of His. At present, to be sure, when we hear the
Gospel, we are on fire with love, and we wish very much
that we had lived in those days which He spent on the
earth : so as to have heard His voice, and seen His face, and
to have come to Him, and touched Him, and done some
service for Him. Think, therefore, what it will be like to see
Him, no longer in human shape or performing merely
human actions, but guarded by angels, in His glorified body,
as we ourselves also will be, gazing on Him and likewise en-
joying the rest of the happiness which altogether defies
expression.
Accordingly, I beseech you, let us so perform all our
actions that we may not fail to obtain such glory as this. To
obtain it is by no means difficult, if we desire it; or arduous,
if we apply ourselves to it. For, Tf we endure, we shall also
reign. 39 What is the meaning of If we endure'? If we
patiently bear tribulations and persecutions; if we walk the
narrow path. The narrow path is unattractive by nature, but
becomes easy when we choose to follow it, because of our
hope for the future.
Tor, our present light affliction, which is for the moment,
prepares for us an eternal weight of glory that is beyond all
measure; while we look not at the things that are seen, but
at the things that are not seen. 510 Let, us then, shift our gaze
to heaven and let us be always thinking about and looking
at what belongs there. For, if we are always preoccupied
with it, we shall not have any affection for the joys of earth;
9 2 Tim. 2.12.
10 2 COT. 4J7,18-
466 SAINT JOHN CHRYSOSTOM
we shall have no difficulty in bearing sorrow. On the contrary,
we shall laugh at these things, or anything resembling them.
Consequently, we shall find it impossible to enslave ourselves
to things of earth, or to feel uplifted because of them, if we
keep our desires fixed only on heavenly joys, and keep our
gaze leveled at that kind of love only.
Moreover, why do I say we shall not be troubled by the
misfortunes of this life? Indeed, we shall seem not even to be
aware of them in future. This, to be sure, is characteristic
of love. Every day we think of those whom we love and who
are not with us, but are absent. Truly, the despotism exer-
cised by love is a strong one; it separates us from everything
else and binds our soul fast to the object of our love.
If we love Christ in this way, everything belonging to this
life seems but a shadow; everything seems an illusion and a
dream. We, too, shall say: 'Who shall separate us from the
love of Christ? Shall tribulation or distress? 511 He did not
mention money, or wealth, or beauty (for these things are
altogether worthless and ridiculous, but he listed the things
which seem burdensome to us, like hunger, persecution,
death. These, too, he despised as nothing, while we alienate
ourselves from our Life for the sake of money and shut our-
selves off from the Light. Yet Paul preferred neither death,
nor life, nor things present, nor things to come, nor any
other creature, to his love for God, whereas, if we see a little
gold, we burn with desire for it and tread His laws under-
foot to get it.
But, if these things are not to be tolerated in theory, this
is much more so in practice. For it is a deplorable fact that,
though we shudder on hearing about these things, we do not
shrink from doing them. On the contrary, we swear rash
oaths, and commit perjury, and defraud, and exact usury,
and have no regard for chastity, and refrain from earnest
11 Rom. 8.35.
HOMILIES
467
prayer, and transgress most of the commandments, and show
no consideration for our fellow members, all because of
money.
The man who loves money will indeed be the cause of
evils without number to his neighbor, and also to himself,
along with him. I say this for he will easily give way to
anger, and will revile him, will call him a fool, will
swear, and perjure, and will not observe even the least com-
mandment of the Old Law. Truly, he who loves gold will
not love his neighbor. Yet we are commanded to love even
our enemies because of our love for the kingdom of heaven.
For, if we shall not be able to enter this kingdom, even though
we have fulfilled the commandments of the Old Law, unless
our justice exceeds theirs, 12 what excuse can they have who
transgress even those commandments? He who loves money
not only will not love his enemies, but will even treat his
friends as enemies.
Yet, why do I say friends merely? In truth, those who love
money have often ignored nature itself. Such a man does not
know kinship; he does not keep social amenities in mind; he
does not respect age; he has no friend, but is inimical to all
men, and, above all, to himself, not only because he is des-
troying his own soul, but also because he is torturing himself
with cares and toils and trials without number. Now, I say
this for he will take on journeys, and enmities, and perils,
and plots, and anything at all, merely to possess the root of
all evil as his own and that he may have much gold to count
up. What, then, could be more serious than this malady?
It is a heavy burden, for he deprives himself entirely of
luxury and pleasure for the sake of which men even com-
mit many sins and also foregoes glory and honor. He who
loves money harbors countless suspicions of others, and
there are many who are ready to accuse him of wrong-doing,
12 That is, that of the Scribes and Pharisees; cf. Matt. 5.20.
468 SAINT JOHN CHRYSOSTOM
many who envy, slander, and plot against him. Those who
have been treated unjustly by him hate him because they have
been wronged. Those who have not been wronged by him fear
that they will and, because they sympathize with the victims,
show the same hostility towards him. Moreover, even those
who are greater and more powerful than he, because they are
resentful and indignant at his treatment of inferiors, yet en-
vious of him, too, are likewise hostile and hate him. But why
do I speak merely of men? Truly, when a man has God war-
ring against him what hope can he have for the future? What
consolation? What refreshment?
The man who loves money will never be able to have the
use of it, but will be a slave and a guard, but not its master.
Since he is always striving to increase it, he will never be
willing to spend it, but will restrict himself and be more
poverty-stricken than any poor man, since he never has any
respite from his greedy desire. Yet money exists, not for us
to keep, but to use. And even if we should intend to store
it away for others, what occupation could be less profitable
than ours, since we labor busily in the effort to get together
all we can, merely in order to hoard it up, and thus prevent
Its use in common?
But there is still another malady, no less serious than this
one. Some men, it is true, do bury their riches in the ground,
but others put them away in gluttony and voluptuousness
and excessive drinking, thus adding the punishment for their
licentiousness to that already incurred for their greed. Some,
too, make provision for parasites and flatterers; others, for
gambling and prostitutes; while others take care of still other
expenses of the kind, thus carving out for themselves in-
numerable paths leading into hell, and avoiding the straight
and narrow one that leads to heaven. Yet, the latter brings
not only a greater reward, but even greater enjoyment than
the others mentioned.
HOMILIES 469
Indeed, the man who gives money to prostitutes will be
ridiculous and disgraceful. He will have many struggles and
but short-lived pleasure, or, rather, not even short-lived,
because, no matter what he gives to these courtesans, they
will give him no thanks. For 'a perforated container 313 is the
house of another.
Besides, that sex is rash and Solomon compared the love
of a woman to the deep pit. 14 She calls a halt only when she
sees that her lover has been stripped of all his possessions;
nay, more, she does not even stop then, but decks herself out
more elaborately and insults him in his humiliation, and
draws ridicule upon him, and causes him so much mis-
fortune that words are inadequate to describe it.
However, the pleasure of those who attain salvation is not
like this, for here one does not have a rival in love, but all
rejoice and are glad: both those who are well off and those
who see that they are. No anger, no grief, no shame or
ignominy beset the soul of such a man. On the contrary, he
has great peace of conscience and great hope for the future;
also, bright glory and abundant esteem, and, more valuable
than all these, the approval of God and promise of security
from Him. He has not even one obstacle to overcome, no
suspicion, but a calm harbor and complete tranquility.
Therefore, keeping all this in mind, and balancing real
pleasure against licentiousness, let us choose that which is
better, in ordjer that we may also obtain the blessings of the
life to come, by the grace and mercy of our Lord Jesus
Christ. Glory and power be to Him, forever and ever. Amen.
13 A proverbial expression. The allusion is to the futile task of the
Danaids; see E.L. Leutsch and F.G. Schneidewin, Paroemiogmphi
Graeti 1 (Gottingen 1841) 33; Homilies I 339 n. 14.
14 Cf. Prov, 2327.
470 SAINT JOHN CHRYSOSTOM
Homily 88 (John 21.15-25}
'When, therefore, they had breakfasted, Jesus said to
Simon Peter, "Simon, son of John, dost thou love me more
than these do?" He said to him, "Yes, Lord, thou knowest
that I love thee. 33 n
There are many virtues which can make us pleasing to
God and cause us to appear illustrious and worthy of esteem,
but the one that more especially wins favor from on high is
loving concern for the welfare of our neighbor, an office
which Christ now asked of Peter.
When they had finished eating, 'Jesus said to Simon Peter,
* 'Simon, son of John, dost thou love me more than these do? 3 '
He said to him, "Yes, Lord, thou knowest that I love thee."
He said to him, "Feed my lambs." '
Now, why in the world did He pass over the other
Apostles, and speak to this one about these matters? He was
the chosen one of the Apostles, the mouthpiece of the
disciples, and the head of the band. That is why Paul also
came, on that later occasion, to make inquiries of him rather
than of the others.
At the same time, also, Christ entrusted to Peter the
primacy over his brethren to show him that in future he must
have no fear, because his denial had been completely forgiven.
Moreover, He did not bring up the denial at all, or find fault
with him for what had happened, but said in effect: e lf you
love Me, assume responsibility for your brethren and now
show to them the ardent love which you have always dis-
played towards Me and in which you have gloried. And for
the sake of My lambs lay down that life which you used to say
you would lay down for Me. 3
Then, after being questioned about his love for Christ
once, and again a second time, when he had called on
I John 21.15.
HOMILIES 47 1
Christ as a witness who knew the secrets of his heart, he was
thereupon questioned a third time also, and so was greatly
disturbed. Fearing, a repetition of what had happened before
(for, because he was overconfident at that time, he after-
wards was overcome), he therefore once more turned to Him
for support. By saying: 'Thou knowest all things, 3 he meant:
'Thou knowest the past and the future. 3
Do you see how he had become a better and a wiser man,
now no longer boasting and contradicting? Indeed, it was
for this reason that he was greatly disturbed: 'Lest I think
I love you, though in reality I do not, just as I had many
boastful thoughts before, and was overconfident, and later
was overcome by temptation. 5
Moreover, three times Christ asked the question and
three times gave the same injunction, to show how greatly
He esteemed the office of caring for His own lambs, and that
to perform this task was most of all a proof of his love for
Him. And after speaking to him of his love for Him, Christ
foretold to him also the martyrdom that he was going to
suffer, to show him that it was not because He did not trust
Peter that He spoke as He did, but on the contrary, because
He did trust him very much. Moreover, in the desire to
show Peter what would be a proof of his love for Christ and
also to instruct us about the way in which we must especially
love Him, He therefore said: 'When thou wast young thou
didst gird thyself and walk where thou wouldst. But when
thou art old, others will gird thee and lead thee where thou
wouldst not. 3
Now, Peter really did wish and desire this, and that is why
Christ made this revelation to him. He had said on many
occasions: 'I will lay down my life for thee/ and, 'Even if
I should have to die with thee, I will not deny thee P 2 There-
fore Christ granted him what he desired.
2 John 13.37; Matt. 26.35.
472 SAINT JOHN CHRYSOSTOM
Then, what is the meaning of "where thou wouldst not"?'
He was referring to the feelings of our human nature, and
the tendency to self-preservation on the part of the flesh, and
meant that the soul unwillingly becomes separated from the
body. So that, even if the will was strong, the flesh was weak,
despite this.
No one, indeed, lays his body aside without a struggle,
since God has ordained this designedly, as I have said before,
so that there would not be many self-inflicted deaths. Even
though this is the case, the Devil has yet succeeded in caus-
ing this to be done, and has driven innumerable men to
cliffs and pits. Hence, if the desire of the body for life were
not so strong, many would hastily put an end to their life
because of some chance indisposition. Accordingly, the words,
'Where thou wouldst not, 3 refer to the feelings of nature.
How is it that, after saying: 'When thou wast young,' He
added: 'When thou art old 3 ? By this He meant that Peter
was not young at that time for actually he was not but
still not yet an old man, but one in the prime of life. Why,
then, did He recall to him his previous life? To make clear
to Peter His standard of values. For, in the eyes of the world
the young man is considered useful, while the aged man is
held of no use. In what concerns Me this is not so, 3 He meant,
but when old age comes, then nobility shines more brilliantly,
manly virtue becomes more evident, unimpeded by youthful
passion.'
Moreover, he said this, not to frighten him, but to arouse
him, since He knew Peter's love for Him and that he had
been feeling this noble emotion strongly for a long time.
At the same time, too, He was revealing to him the way he
would die. Because Peter had always wanted to be in peril
for His sake, Take courage,' He was saying, c for I will
satisfy your desire in this way, so that in your old age you
HOMILIES 473
must undergo these sufferings which you did not have in
your youth.'
Then, for the inspiration of his audience the Evangelist
added : Now this he said to signify by what manner of death
he should glorify God. 3 He did not say 'he should die/ but
c he should glorify God/ that you might learn that to suffer
for Christ is glory and honor for the sufferer.
'And having spoken thus/ the Evangelist declared, 'he
said, "Follow me." * In these words He was once again
referring indirectly to His solicitude for Peter and to the fact
that He was on terms of intimate friendship with him. And,
if someone should say: 'How is it, then, that it was James
who received the bishop's chair in Jerusalem? 9 I would make
this reply: that Christ appointed this man, not merely to a
chair, but as teacher of the world.
Thereupon, 'Turning round, Peter saw following them the
disciple whom Jesus loved, the one who, at the supper, had
leaned back upon his breast.' So Peter said: 'Lord, and what
of this man?' Why did the Evangelist recall to us that lean-
ing back on Christ's breast? He was recalling it, not un-
designedly or by chance, but to show how completely at
ease Peter was with Christ after his denial. At the time of
the Last Supper he did not dare to question Christ, but
turned this task over to the other. He had now been entrusted
with the primacy over his brethren. Hence, he not only did
not depend on the other disciple to act as intermediary for
him, but he even sought for information himself from the
Master, on behalf of the other. And it was John who re-
mained silent, while he was the one who spoke to Christ.
Moreover, here he showed the affection he had for the
other, for Peter loved John very much. Later events also
made this evident and it is revealed both throughout the
Gospel and also in the Acts.
474 SAINT JOHN CHRYSOSTOM
Since Christ had predicted great things of him, then, and
had entrusted the world to his care, and had foretold his
martyrdom, and had shown that his love was greater than
that of the others, in the desire to have John share in all
this, Peter said: 'What of this man? Will he not travel the
same road with us?' On that other occasion, because he was
unable himself to ask the question, he caused John to do it
for him. Similarly, now, to make return to him, and suppos-
ing that John wanted to ask about his own affairs, but did
not now have the courage, he took it upon himself to ask.
What, then, did Christ reply? c lf I wish him to remain
until I come, what is it to thee?' Since Peter had spoken out
of his very deep affection for John and because he was un-
willing to be separated from him, Christ said : If I wish him
to remain, what is it to thee? 3 to point out to him that how-
ever greatly he might love, he did not surpass His love. By
these words He was teaching us not to be perturbed, not to
be restlessly seeking reasons for anything, beyond the fact
that it is His will Because Peter was always impulsive and
ready to ask such questions, Christ made this reply to check
his enthusiasm once again, and to teach him that he ought
not to go too far in his zeal.
'This saying therefore went abroad among the brethren/
that is, the disciples, 'that that disciple was not to die. But
Jesus had not said to him: "He is not to die/ 3 but rather:
"If I wish him to remain until I come, what is it to thee?" *
He meant: 'Do not think that I have the same plans for
both of you.' And He was telling Peter this because the
personal affection of the two disciples for one another was
now no longer fitting. Since they were about to take upon
themselves the guardianship of the world, henceforth they
ought not to be engrossed in one another; in fact, this could
prove very harmful to the world. Therefore, He was saying
to him: 'You have been entrusted with a mission; look after
HOMILIES 475
it, perform it, fight and struggle for it. What if I do indeed
wish for him to remain here? You look after, and take care
of, your own affairs.'
Moreover, please notice, in this passage, also, the Evan-
gelist's modesty. For, in telling the conclusion the disciples
drew from Christ's words, he corrected it because they did
not grasp what He meant. 'Jesus did not say,' he declared,
"He is not to die,' 3 but, "If I wish him to remain." This is
the disciple who bears witness concerning these things and
who has written these things, and we know that his witness
is true,'
Why in the world was it that, though none of the other
Evangelists did this, he alone made a statement of this kind
and for the second time testified in his own favor, though
this would probably give offense to his audience? What,
then, is the reason? It is said that he was later in coming to
the task of writing, under the direction and inspiration of
God. That is why he repeatedly drew attention to the love
of Christ for him, thus hinting at the reason for which he
felt impelled to begin to write. Moreover, he kept recalling
it for this reason: to show that his work was trustworthy and
to make it clear that he was moved by love in coming to this
task. 'And I know/ he declared, 'that what he says is true.
However, if many still do not believe, it is possible for them
to acquire faith from the following fact.' What one? The one
that he next mentioned.
'There are, however, many other things that Jesus did/
he said; 'but if every one of these should be written, not even
the world itself, I think, could hold the books that would
have to be written. From this it is evident that in writing I
was not currying favor. Though there were so many things
that could have been written I did not even tell as many as
the other Evangelists. On the contrary, I omitted most of
these and exposed, instead, the plotting of the Jews, the
476 SAINT JOHN CHRYSOSTOM
stoning, the hatred, the insults, the reviling, and revealed
how they called Christ a demoniac and seducer. It is very
clear, therefore, that if I did all this, I was not trying to
curry favor. 3
Indeed, someone who was trying to curry favor ought to
have done quite the opposite: concealing uncomplimentary
details, making much of those that lend distinction. There-
fore, since he wrote what he did with great certainty, he did
not hesitate to cite his own testimony, challenging his audi-
ence to examine the items, one by one, and to test the truth
of the events. Now, it is customary with us, when we think
we are telling something very true, not to refuse to give our
own testimony. If this is our practice much more would it
be that of one who was writing, under the inspiration of the
Spirit, what the rest of the Apostles also said when they
preached : 'We are witnesses ourselves of what we are saying,
and so is the Spirit, whom God has given to those who obey
him. 33
Furthermore, John was an eye-witness of what he wrote,
and did not even abandon Christ when He was crucified,
and he was entrusted with the care of His mother, facts
which are all proofs of Christ's love for him and that he had
accurate knowledge of everything. But do not doubt and be
curious if he has said that the number of miracles performed
was so great. On the contrary, reflecting on the ineffable
power of the One who performed them, accept with faith
what is said. For it is as easy for Him to do what He wishes
as it is for us to speak in fact, much easier. Indeed, it is
enough for Him to will it, and everything is at once ac-
complished.
Let us, then, pay close attention to the words of the
Evangelist, and let us never cease reading and studying them,
for we gain more profit from them by unceasing study. By
3 Acts 5.32.
HOMILIES 477
this means we shall be able to purify our lives; by this means,
to cut out the thorns. Sin and concern for the interests of
this world are indeed thorns: bearing no fruit, and very
troublesome. And just as the thorn, however it is held,
pierces him who is holding it, so also, hi whatever way you
hold to the things of this life, they will give you pain if you
cling to them and cherish them.
Spiritual things, however, are not like that, but resemble a
kind of pearl : whatever way you turn it, it pleases your eyes.
For example, someone has engaged in almsgiving; not only
is he buoyed up by the hope of the life to come, but he also
rejoices in the blessings of this life, ever in good spirits, and
accomplishing everything with great ease. He has vanquished
his evil passions and, before reaching the kingdom of heaven,
has already begun to enjoy the happiness found there, since
he is approved and admired, by his own conscience first
of all.
Moreover, every good work has this effect, just as a man's
conscience likewise punishes wicked deeds in this life, even
before he gets to hell. If you think of the future life after
you commit sin, you become very fearful and tremulous,
even if no one punishes you; if you think of the present life,
you realize that you have many enemies and live in a state
of suspicion, and will be able henceforth not even to look
directly at those who have injured you, or, rather, who have
not really injured you. Indeed, we do not enjoy as much
pleasure from our sins as we do discomfort: while our con-
science keeps reproaching us from within, men pass sentence
on us from without; God is angry with us, hell is reaching
out to receive us, our thoughts give us no rest. Sin is a heavy
weight, to be sure, heavy and burdensome, and more difficult
to bear than any leaden weight. The man who feels this
weight will be unable to look upward, even a little, however
callous he may be. Thus it was with Achab. Even though he
478 SAINT JOHN CHRYSOSTOM
was extremely impious, because he felt this weight, he began
to walk with his head bent down, contrite and thoroughly
wretched. Therefore, he put on sackcloth, and shed fountains
of tears. 4
If we also do this and repent as he did, we shall make
expiation for our offenses as Zaccheus did, and we shall
obtain pardon. 5 Just as in the case of tumors and ulcers, if
one does not first stop the fluid that is oozing out and ag-
gravating the sore, whatever remedies he applies, his efforts
are all in vain, since the root of the evil has not been checked.
So, if we also do not restrain our hand from greed and thus
prevent this evil inflow of riches, even if we give alms, we
do it all in vain. Covetousness, overtaking what has been
cured by this means, sweeps it away and destroys it, and
makes the evil worse than before.
Let us, then, stop defrauding, and let it be thus that we
give alms. But, if we unnecessarily expose ourselves to falling,
how shall we be able to keep our balance? I say this for, if a
man is on the point of falling down and someone pulls him
up from above (as almsgiving does), while another person
begins forcefully pulling on him from below, nothing more
advantageous would result from this struggle than for the
man to be torn asunder.
Therefore, that this may not happen to us and that, while
covetousness is weighing us down from below, almsgiving
may not forsake us and depart, let us lighten ourselves and
let us fly upward. Then, having been made perfect by rid-
ding ourselves of evil deeds and by the accomplishing of the
good works that are everlasting, we may obtain the eternal
blessings by the grace and mercy of our Lord Jesus Christ.
Glory, power, honor be to Him, together with the Father
and the Holy Spirit, now and always, and forever and ever.
Amen.
4 3 Kings 21.27.
5 That is, by almsgiving; cf. Luke 19.1-10.
INDEX
INDEX
Abel, 1: 246, 366-367; 2: 3
Abraham, 1: 82, 190, 302, 309,
318, 327, 427; 2: 38, 66-74, 78-
82, 314
abstinence, 1: 220
Achab, 1: 195; 2: 477
Adam, 1: 76, 94, 186, 246, 270;
2: 71, 194, 375, 428
adoption, of sons, 1: 31, 99-100,
133-134; 2: 363
adultery, 2: vii, x, 47, 146, 149,
188
Advocate, the, 2: 300, 303, 308-
312, 331, 341
aged, the, 2: 117
almsgiving, 1: 80, 87, 128-130,
160, 192, 200, 231, 241, 249-
250, 331, 340, 401-402, 434; 2:
ix, 75-76, 120, 133, 143, 177,
248-249, 288-291, 299, 334-337,
365-366, 385-386, 442-445, 477-
478
altar-stone, 2: 289
ambo, deacon's, 1: xi
Amnon, 2: 161
amputation, 2: 104
Ananias, 2: 212
Anaximenes, 2: 225
ancestry, pride in, 1: 211
Andrew, St., 1: 180, 187, 195-196,
214, 329, 428; 2: 220
angels, 1: 109, 113, 203, 321, 353
anger, 1: 53-56, 257-258; 2: 8-11
Anna, prophetess, 1: 113
Annas, 2: 404, 417
Anointer, 2: 302
Anomoeans, 1: 158; 2: 187
Antichrist, 1: 417-418; 2: 124
Antinomianism, 2: 187
Antioch, 1: x, xvi; 2: vii, ix
481
Apostles, 1: 117, 177, 210, 296,
388, 479, 481; 2: 38, 128, 198,
207, 304, 339, 389, 437, 442
apprenticeship, 2: 118
Arianism, 1: 121, 187; 2: viii, 392
arteries, 1: 243; 2: 91
article, definite, 1: 21, 50-51, 71,
146, 154, 178, 187
athlete, 1: 263
attachment, to earthly goods, 2:
373, 384-385, 425
avarice, 1: 265-266, 413-414, 483;
2: 32-33, 130-131, 203-205, 373,
396, 468
Balaam, 2: 206, 456
baptism, of John the Baptist, 1 :
71, 113, 151, 157-158, 163, 165,
278-279
baptism, sacrament of, 1: 11,
100, 246-248, 251-256, 260-262,
339, 352-354; 2: 56, 288, 346,
435; deferment of, 1: ix, 175,
249; triple immersion, 1: 247
Barabbas, 2: 418
Barnabas, 2: 301, 371
beasts, of burden, 2: 396
beatitudes, 1: 329; 2: 130
begging, 2: 334
Bethabara, 1: 162
Bethany, 1: 162; 2: 168, 209, 217
Bethlehem, 1: 196-197; 2: 25, 39
Bethsaida, 1: 352
bile, 1: 244
birds, 1: 124
birth, spiritual regeneration, I:
238-240, 242-248, 251-257
Bishop, of Constantinople, 1:
xii; of Jerusalem, 2: 6, 473
blasphemy, 1: 360, 361
blindness, 1: 118, 220
blood, 1: 244
bones, 1: 244
books, 1: 105, 319-320
Bosom of the Father, 1: 141447
Bread of Life, 1: 452-453, 465-
466
brethren, of Christ, 2: 5-6
building, method of, 1: 74
burial, customs, 2: 184; of Christ,
2: 437-438; spices used in, 2:
437, 439-440
Caesarea, 1: 92
Cain, 1: 129, 366-367; 2: 290, 313
Caiphas, 2: 205-206, 404, 409,
417
'can' meaning 'will/ 1: 378-379,
381; 2: 3, 72-73, 239
Cana, 1: 346
Canaanite woman, 1: 115, 215,
300; 2: 147
Capharnaum, 1: 224, 345, 347,
425, 437, 440, 475
captivity, of Jews, 2: 202
cartilage, 1: 243
catechumen, 1: 248
centurion, 2: 169
charioteers, 1: 320; 2: 116
482
charity, virtues of, 2: 277-281,
326-327, 349-351, 395-396, 466
chastity, 1: 356; 2: 163, 187, 432
cherubim, 1: 111, 135, 143
childbirth, 1: 341; 2: 353-355
children, 1: 5, 24, 27, 43-44, 86,
242; 2: 262, 384
Christ, as God, 1: 33-35, 38, 117,
130, 202, 236, 253, 289, 453; 2:
4, 6, 9, 15, 17, 25-27, 48, 90-91,
228, 371, 380, 412, 420-421,
432, 450, 461; as Judge, 1:249,
269-272, 297, 338, 385, 392-393,
401, 459; 2: 49, 228, 244-245;
as King, 2: 413, 417-422, 429-
430; as Man, 1:34-35, 152, 163,
197, 202, 206, 252-253, 304-305,
380, 432, 463; 2: 4, 14-15, 24-
27, 182-183, 229-230, 380, 382,
432, 437, 446-448; as Messias,
1: 187, 326; as Redeemer, 1:
72-73, 84, 109, 177, 262-265,
269, 344, 471; 2: 354, 424, 433-
434; Blood of, 1: 469; 2: 336,
435; Body of, 1: 468-469; 2:
336, 'coming' of, 1: 269, 341;
conception of, 1: 252; death
of, 2: 433-434; see also cruci-
fixion; humility; Incarnation;
Lamb; Passion; Resurrection;
Son of God
Christians, 1: 170, 171; 2: 179,
233; name of, 1: 191
Church, the, 1: xvi, 176, 284,
325; 2: 133, 435
church, 1: 24, 106, 310; 2: 61-62,
116, 119, 189-190, 364-365, 397
circumcision, 2: 21-22
Communion, Holy, 1: 150, 468-
469, 471, 473, 484; .2: 146-147,
336, 435
company, evil of bad, 2: 103-104
confession, 1: 79
consubstantiality, 1: 20, 48-52,
63-64, 72, 77-78, 389; 2: 51, 68,
70, 158, 194, 243-244, 294-296,
310
continence, 2: 188, 298, 432
courts, of law, 2: 397
covetousness, 1: 86; 2: ix, 74-75,
131,211-215,321-324,336,365-
366, 478
creed, of Christians, 1: 171
cross of Christ, identification of,
2: 430
crowning with thorns, 2: 419
crucifixion, of Christ, 1: 117,
262; 2: 221, 274-275, 353-354,
368, 411, 418420, 423, 428-435
dancers, 1: 184-185, 320,434435;
2: 2, 116
Daniel, 1: 111, 113, 119, 142,
336; 2: 453
David, 1: 82, 113, 127, 136, 141,
169, 196, 210, 303, 336, 373,
396, 411; 2: 3, 30,40, 58, 235
death, 1: 68; 2: x, 176-178, 399,
426, 432, 444
Debbora, 2: 161
483
Dedication, feast of, 2: 152
departed, help for, 2: 177, 445
despondency, 2: 338, 352
detachment, from earthly goods,
1: 53, 192, 432-433, 447-448,
484485; 2: 63, 226-227, 375-
376, 384-385, 465
Devil, 1: 49, 76, 80, 94-95, 114,
158, 185, 221-222, 248, 320,
321, 366, 469; 2: 3, 71-74, 231-
233, 241, 311, 424, 429, 472
dictatorship, 2: 201-202
disciples, of Christ, 1: 175> 230,
232-233, 280-281, 304-305, 328,
333, 425, 436, 467; 2: 7, 121,
167, 218-219, 222, 260, 277,
390; of John the Baptist, 1:
179, 280-286
Docetae, 1: 107
dogs, hunting, 2: 396; sheep, 2:
336
dolls, 2: 384
Dorcas, 2: 444
dropsy, 1: 368
earth, an element, 1: 245
education, of young, 1 : 27-29, 43-
44, 242; 2: 260
Egypt, 1: 122, 450, 469; 2: 88,
159
Elcana, 1: 33
Elias, 1: 111, 154; 2: 314
Eliseus, 1: 111,428; 2: 93
Elizabeth, 1: 113, 166
Empedocles, 2: 225
entertainment, public, 1: 170,
184, 320
envy, 1: 93-94, 151,286,365-367;
2: 3, 7, 14, 76, 83-85, 202-203
Ephrem, 2: 208
eremitical life, 1: 286; 2: 351
Esau, 1: 366
Eunomius, Bishop of Cyzicus, 1:
158, 187
Evangelists, honesty of, 1: 169-
170; 2: 6, 182, 289, 292-293
evil, nature of, 1: 356; 2: 88
example, good, 2: 53
eye, 1: 23; 2: 90-91
Ezechiel, 1: 119-120, 142, 169,
411; 2: 84, 87,245,427
faith, 1: 75, 239-240, 271, 322,
344, 347-352, 362, 456, 464,
476, 478; 2: 28, 38, 53, 56, 65,
92, 100, 121, 185-187, 317, 388,
395, 452, 460; not sufficient
without works, 1: 102, 297-298,
394; 2: 187, 233, 425
faithful, the, 1: 243
farmer, 1: 120, 192
fasting, 1: 80
fate, belief in, fallacious, 1: 459
father, 1: 24, 348
fever, 1: 347-350
fisherman, 1: 13
food, moderation in, 1: 220, 428;
preoccupation about, 1: 304,
333-334
484
forbearance, 1: 400-401; 2: x, 10-
11, 264-268, 424, 414-416
forgiveness, of sin, 1: 79, 239,
268-269, 400-401; 2: 67-68, 288-
291, 416, 453
fortitude, in suffering, 2: 333,
413-416, 432-433
fraud, 1: 421; 2: 148, 234, 289-
291, 397
funerals, 2: x, 174-178, 441-445
Gabriel, 1: 113
Galilee, 1: 12, 194, 204, 300, 345,
424; 2: 3, 25, 47
Gamaliel, 1: 282
Gentiles 1: 90-93, 300-306; 2: 31,
136-137, 218, 220-221, 368-369,
370,411
Giezi, 2: 212
gluttony, 1: 220, 431, 448-449
Gnosticism, 2: 187, 223
God, existence and attributes of,
1: 20, 30-31, 34, 36,46-48, 51,
58, 63, 65, 84-85, 96, 108, 114-
115, 143-146, 264, 268, 353,
389, 390, 410-411; 2: 89, 294,
301
gold, 1: 9, 100, 484; 2: 75, 131,
148, 162-163, 213, 294, 322,
384, 396, 466467
Golgotha, 2: 428
gout, 2: 242
grace, sanctifying, 1: 81, 100,
101-102, 134-136, 312; 2: 32,
36-38, 340, 353-354, 456457
grave-robber, 2: 146, 149, 441
Greeks, 1: 16; 2: 186, 224-225
harlots, 1: 184-185, 266; 2: 145-
147, 189, 362-365, 469
heart, 1: 243
heaven, 1: 87, 118-119, 160, 251,
311,401,414; 2: 23,74,94-96,
203, 205, 226, 228, 324, 360,
465, 468
hell, 1: 94, 96, 118-119, 130, 185,
249, 265, 267, 286, 311, 368,
414; 2: 10-11, 23, 142, 188,
190, 204-205, 373, 454, 468,
477; gehenna, 1: 60, 351
Henoch, 2: 314
heretics, 1: 404, 412; 2: 49-50, 80,
223, 369-370, 413
Herod, 1: 122
HE WHO is, 1: 146
home, woman's influence in, 2:
160-164
homily, 1: xv, xvii, 23, 110, 119
honey, 1: 8, 85
'hour,' of Christ, 1: 212-215; 2:
7, 55, 168, 221, 229
humility, of Christ, 1: 36-37, 125,
190, 257, 259, 261, 330, 380,
387, 389-390, 397-399; 2: 12,
17, 19-20, 27, 50, 59-60, 137,
140, 149, 191-196, 200, 237-238,
246,252-257,262,297,310-311,
320, 344, 357, 367, 372, 381-
382, 393, 460, 463464
485
husband, influence of wife on, 2:
160-164, 249-250
idolatry, 1: 134, 196, 212-213
immortality, of soul, 2: 174-179,
186, 359-360, 444
Incarnation, 1: 34-35, 44-45, 52,
72, 99, 106-109, 299, 374, 463;
2: 4, 12, 195, 373
Isaac,!: 190, 256, 427; 2: 81, 314,
428
Isaias, 1: 122,127, 142, 147,411;
2: 235, 238, 239, 241
Jacob, 1: 83, 142, 190, 301-303,
309, 313-315, 326; 2: 160, 235,
323, 416
James the Greater, St., 1: 13; 2:
270
James the Less, St., 2: 6, 473
jaundice, 1: 220
Jeremias, 1: 122, 411; 2: 245
Jericho, 1: 373
Jerusalem, 1: 122, 224-225, 324,
352, 425; 2: 24, 201, 205, 208,
217, 277, 369; Bishop of, 2: 6,
473
Jews, hostile to Christ, 1: 38, 72,
82, 88-89, 91, 99, 121, 168, 210,
233, 280-286, 290, 300, 302-303,
306-309, 313, 316-319, 322-327,
342-344, 346, 361, 363, 372,
375, 382, 389, 404-412, 449,
462; 2: 3, 7-8, 12-13, 17-22, 24-
29, 55, 66-74, 76-82, 100, 106-
115, 140-142, 150, 152-159, 180,
205-208, 215, 235-237, 276-277,
286, 292, 332, 339-340, 367-369,
394, 409-413, 417-423, 429-430,
434-435; as a nation, 2: 31, 40,
66, 207, 221, 236, 277, 423, 427;
priests and rulers of, 2: 14, 24,
28, 46, 102-103, 134, 212, 215,
242, 423; High Priest, 2: 206-
207, 406
Job, 1: 119, 369, 468; 2: 161
John the Baptist, St., 1: 70, 73,
75, 113, 121-126, 130-132, 151-
158, 161-169, 173-180, 278-286,
288-293, 296-299, 406-409, 420;
2: 49, 158-159
John the Evangelist, St., 1: 4-5,
12-13, 15-18, 328-330; 2: 3-4,
269-273, 279, 404-406, 431, 433,
437, 439-440, 463-464, 473-476
Jordan River, 1: 161, 178-179,
251, 278, 408, 410; 2: 93, 158
Joseph, St., 1: 195, 463, 477
Joseph, son of Jacob, 1: 366; 2:
147, 266-277, 314, 323
Joseph of Arimathea, 2: 436-437
Josephus, 2: 207
Josue, 1: 190
Judas, 1: 329; 2: 210-212, 251,
255, 259-262, 263-265, 269-274,
315-316, 382, 399401, 481-482
Judas, associate of Theodas, 2:
124, 127-128
Jude, St., 2: 7, 306-307
Judea, 2: 152
486
Judith, 2: 161
judges, 2: 22, 397
judgment, general, 1: 338, 340,
458461; particular, 1: 110, 265,
384, 413-414, 435, 485; 2: 145,
335
king, 1: 11, 70, 100, 112, 243,
353, 472; 2: 32, 218, 232, 322,
453
kinsmen, of Lord, 1: 210
Lamb, type of Christ, 1: 138,
164, 177, 436
law, civil, sanctions of, 1: 96;
natural, 2: 298
Lazarus, 2: 165474, 180-200, 209,
216-217, 394-395
Lia, 1: 190
life everlasting, 1: 21, 52, 65-67,
171, 447-448, 474-475; 2: 78,
172, 287
Light, the, 1: 21, 52, 65-67, 72-
73, 81, 271-272; 2: 47-48, 53,
93, 236, 244
liver, 1: 243
Lot, 1: 460
love, of neighbor, 1: 401; 2: 242,
321, 325, 349-351, 363, 391,
395-397, 424, 470
Luke, St., 1: 13, 44-45, 153, 169,
205, 207, 347; 2: 30, 165, 208,
462, 464
lying, 2: 71-72, 277-278
magi, 1: 113, 115, 167
mange, 2: 189
Manichaeans, 1: 216, 463; 2: 413
manna, 1: 450-451,465-466
Marcellus of Ancyra, 1 : 78
Marcion, 1: 429; 2: 4, 224, 433
Mark, St., 1: 4445; 2: 219
marriage, 1: 176, 186-187, 284-
285; 2: 160-164, 249-250; infi-
delity in, 2: 187-190; of Cana,
1: 204-219
Martha, 1: 444445; 2: 165-174
Mary, Mother of God, 1: xviii,
44, 113, 204-209, 252-253; 2:
62-63, 431, 433
Mary, St. Paul's helper, 2:161
Mary Magdalen, 2: 165-174, 180-
181, 210-211, 438-439, 446450
Matthew, St., 1: 4445, 115, 124-
126,162-163,347,360,374,377,
424, 438, 466; 2: 165, 183, 217
meals, time for, 1: 178
medicine, 1: 140
membranes, 1: 243
Michael, Archangel, 1: 113
miracles, 1: 114, 167, 205-206,
233, 349, 362; 2: 5, 28, 216,
278-279, 461; Cana, 215-219;
cure of man born blind, 2: 85-
91; daughter of Jairus, 1: 362;
Lazarus, 2: 165-174, 197-200;
lepers, 1: 361; loaves and
fishes, 1: 429431; paralytic at
Bethsaida, 1: 352-360
Moabites, 2: 84
487
money, 2: 376; as root of all evil,
2: 397, 466469
mortification, of senses, 2: 297-
299
mosaics, 2: 396
Moses, 1: 34, 57-58, 62, 82, 111-
113, 121, 130, 136438, 142,
146-148, 169, 183, 194-195, 302,
326, 329, 396, 411, 419421,
426, 439440, 450; 2: 19-22, 51,
87, 112-113, 125, 329
Mysteries, the, 1: 150, 473, 484;
2: 351, 435
Mystical Body, 1: 149-150, 186;
2: 131, 189, 248-249, 468469,
207-208, 242, 348-349, 361-362,
391, 435, 450
murderers, 2: 146, 149
Naaman, 2: 93
Nabal, 2: 161
Nabuchodonosor, 2: 206
Nahum, 2: 204
Nathanael, 1: 188, 194-199, 201-
204, 317, 322, 476; 2: 39, 462
Nazareth, 1: 196, 346; 2: 39
nerves, 1: 243; 2: 92
Nicodemus, 1: 234-244, 252-257,
264, 269, 275-276, 308, 314-315,
322, 394, 467, 476; 2: 45, 437
Noe, 1: 119, 384,460; 2: 266
occupations held in low esteem,
1: 100, 305; 2: 116
olive, 1: 241
organs, 1: 243
Osee, 1: 122; 2: 241
pagans, 1: 14, 17, 22, 170, 273;
2: 42, 175, 224-225, 279-280,
425; games of, 1: 3, 139; letters
of, vs. Christian, 1: 27; 2: 186
Palestine, aridity of, 1: 215
Parables, cockle, 1: 204, 335;
Good Shepherd, 2: 124-130,
133-140, 155-156; hours in the
day, 2: 168; king's son, 1: 97;
marriage feast, 1: 102-103;
Pharisee and the Publican, 2:
416; prodigal, 2: 366; rich man
and Lazarus, 1: 339; 2: 335,
427; sheep and goats, 1: 338;
sower, 1: 10, 25, 119-120, 173,
240-241; unmerciful servant,
1: 129, 400; 2: 143, 267; the
vine, 2: 317-321, 327; vineyard,
1: 91; 2: 59; virgins, 1: 102,
231, 241; 2: 32, 53-54, 143, 336,
426; widow's mite, 2: 94
paradise, 1: 251, 355, 358
paralysis, 1: 220, 347, 370-371
paramour, 2: 362-365
parents, love for, 1: 207; 2: 431,
433
passions, 1: 26; 2: 314
Passion, of Christ, voluntarily
endured, 1: 52, 116, 263-265;
2: 138, 235, 312, 325
Passover, 1: 425; 2: 5, 208-209,
409410
488
patience, virtue of, 2: 360-361;
417
Paul, St., 1: 23, 25, 35-36, 4243,
49-50, 62, 64-65, 69, 78, 89-94,
97-98, 115, 120, 128, 134, 139,
144, 148-149, 151, 158, 172,
180, 186, 191, 201, 212, 229,
239-240, 247, 251-252, 258, 261,
263, 268, 285, 294-295, 322,
324-325, 338-341, 359, 366-369,
378, 384, 397-400, 412, 417-418,
422, 429, 434, 444, 460, 462,
469, 471, 481, 495, 498; 2: 6,
25-26, 36, 45, 56, 67, 83, 90, 93,
98, 104-105, 122, 134-135, 137,
140, 148, 150, 187, 212, 222,
240, 244, 246-247, 250, 270-
271, 279, 313-314, 324, 326,
331, 339, 344, 347, 350, 362-
363, 371-372, 376, 384, 389,
394, 414, 452, 454-456, 466;
Saul, 2: 301
Paul of Samosata, 1: 45, 81, 164,
393; 2: 4
Pentecost, feast of, 1: 352
people, 1: 39, 41
persecution, 2: 328, 330-333
Persia, 2: 95, 152
Persis, 2: 161
Peter, St., 1: 34-35, 83, 92, 180,
188-190, 202, 214, 230, 299,
329, 438, 480-482; 2: ix, 36,
185, 254-257, 269-270, 274, 279-
287, 292, 314-315, 338, 369,
393, 402-409, 437, 440, 462-464,
470-474
Pharao, 2: 83, 206, 240
Pharisees, 2: 28, 4348, 100-103,
201-202, 219-220, 251
Philip, St., 1: 188, 193-199, 214,
329, 349, 425; 2: 220, 291, 338,
462
phlegm, 1: 244
physician, 1: 368
Pilate, 1: 278; 2: ix, 409413, 417-
423, 429430, 436437
Plato, 1: 14, 16, 18; 2: 186
poverty, 1: xvi, 2: 63, 132, 323,
335, 376
Powers, choir of angels, 1: 135,
143
prayer, 1: 350-351, 355; 2: 351,
367-368; of Christ, 1: 429430;
2: 196-200, 367-368; Lord's, 1:
441
preaching, 1: 24-27, 120, 212, 222
pride, 1: 94, 158-160
priesthood, 2: x, 454457
Priscilla, 2: 161
prisons, 2: x, 144-150
prophecy, 1: 127, 189; 2: 238
Prophet, the, 1: 154,462; 2: 382
prophets, 1: 83, 89, 93, 119, 143,
148, 177, 255-256, 261, 290,
325, 335-337, 396, 428, 464; 2:
36-37, 79, 347-348
Providence, 1: 373-374, 478
purification, 1: 215
489
purse-snatchers, 2: 146
Pythagoras, 1: 14, 16, 17; 2: 186,
225
races, 1: 105, 320; 2: x, 116
Ramathaimsophim, man of, 1:
31,33
Red Sea, 1: 439-440
remarriage, 2: 190, 258
Resurrection, of Christ, 1: 117,
230; 2: 56, 222-223, 233, 235,
307-308, 354, 359, 438-441, 446-
454, 458462, 464
resurrection, of body, 1: 171,
311, 392-395, 454-455, 458461,
474475; 2: 172-174, 222-223,
441, 445, 465
revenge, 2: 4042
rest, eternal, 2: 394
rhetoric, 1: xvii, 18, 335
robbers, 2: 20
Romans, 2: 201, 205-206
Sabbath, 1: 28, 106, 226, 363-365,
372, 374-375, 409, 419; 2: 17-
22, 59, 100-102, 106-108, 216,
236
Sabellius, 1: 78, 389; 2: 292,301,
392
salvation, 1: 210, 324, 333-334,
344; 2: 253
Samaria, woman of, 1: 115, 174,
188489, 306-345, 404, 451; 2:
79, 147
Samaritans, 1: 300-303, 322-327,
334-338, 342-344, 346-347
Samson, 1: 190
Samuel, 1: 83
Sara (Sarai), 1; 190, 238
Satan, 1: 312; 2: 118, 272; see
also Devil
scabies, 2: 104
Scripture, Holy, 1: xvi, 74, 104,
141, 183, 202, 293-295, 319-320,
324-325, 336, 351-352, 359, 403,
412, 415, 426, 473; 2: xi, 23,
35-36, 61-63, 96, 98, 106, 115,
124, 159, 224, 239, 241, 252,
265, 278, 304-305, 383, 426,
476; linguistic usage peculiar
to, 1: 127; 2: 88-89, 167, 238,
383; quotations from, or refer-
ences to, individual books:
Acts of the Apostles, 1: 13, 34,
35, 65, 83, 92, 97, 115, 166,
247, 282, 300, 444, 445; 2: 124,
127, 185, 198, 212, 297, 301,
313, 331, 355, 356, 369, 424,
444, 460, 464, 476
Amos, 1: 109, 196, 433
Apocalypse, 1: 141, 470
Colossians, 1; 62, 63, 65, 144,
172, 263, 289, 400, 461; 2:
212, 297, 305
1 Corinthians, 1: 6, 36, 60, 64,
65, 98, 100, 120, 134, 148, 149,
151, 191, 195, 222, 239, 240,
245, 262, 294, 295, 338, 359,
366, 367, 368, 397, 422, 424,
490
444,455,471:2: 11,73,90,98,
104, 105, 133, 134, 137, 161,
187, 188, 189, 193, 213, 222,
223, 250, 254, 301, 305, 326,
345, 346, 347, 371, 376, 383,
384, 414, 453, 454, 457
2 Corinthians, 1: 10, 129, 132,
134, 180, 201, 251, 338, 384,
459; 2: 136, 270, 339, 389, 394,
455, 465
Daniel, 1: 80, 111, 142, 427; 2:
385
Deuteronomy, 1: 134, 135, 138,
147, 154,327,411,420,462; 2:
41, 87, 88, 195, 241
Ecclesiastes, 2: 146
Ecclesiasticus, 1: 53, 80, 94,
129, 158, 268, 302, 385, 445; 2:
10, 203, 227, 288, 350
JEphesians, 1: 5, 6, 42, 53, 64,
68, 149, 258, 444, 468; 2: 137,
148, 248, 372
1 Esdras, 1: 228
Esther, 2: 161
Exodus, 1: 111, 121, 138, 142,
146, 255, 411, 426, 439, 450,
469; 2: 22, 103, 217, 436
Ezechiel, 1: 119, 120, 142; 2:
87, 134, 195, 241, 427
Galatians, 1: 4, 98, 107, 139,
252, 340, 398; 2: 7, 305, 313,
362, 366
Genesis, 1: 31, 32, 46, 58, 142,
190, 238, 245, 251, 256, 270,
300, 301, 326, 366, 427, 460,
470; 2: 3, 10, 22, 38, 71, 73,
81, 103, 147, 149, 160, 195, 196,
235, 266, 290, 313, 314, 323,
369, 452
Hebrews, 1: 23, 31, 35, 47, 50,
78, 134, 158, 186, 269, 351, 358,
378, 385, 459, 469, 471; 2: 74,
83, 187, 244, 330, 333, 350, 362,
454, 460
Isaias, 1: 9, 48, 49, 51, 79, 89,
118, 127, 135, 142, 143, 147,
157, 189, 190, 235, 256, 301,
433; 2: 25, 45, 58, 156, 204,
217, 220, 235, 238, 240, 241,
245, 249, 258, 280, 353, 368,
377, 388, 420, 429
James, 2: 280
Jeremias, 1: 51, 132; 2: 104,
203, 204, 239, 245, 290, 291,
353
Job, 1: 370,440,468; 2: 161
John, 1: 4, 7, 12, 25, 35, 37,
38, 44, 49, 51, 57, 63, 66-68,
70-72, 81, 82, 85, 95, 115-118,
123, 133, 141, 145-147, 150,
152, 156, 161, 163, 173, 175,
177, 179, 189, 193, 196, 197,
200, 201, 207, 211-214, 218,
221, 229-235, 250, 255, 256,
259, 267, 269, 272, 275-278,
287, 290, 291, 293, 302, 309,
310, 312, 313, 315-317, 322,
327-332, 342, 344, 346, 349,
351, 352, 358, 359, 361, 362,
491
364, 367, 372, 376, 378, 380,
382, 384, 386, 388-390, 394,
396, 397, 403, 404, 407, 410-
412, 415, 423, 426, 432, 433,
436, 437, 439, 442, 446, 448,
450, 452-457, 467, 472-474, 476,
481; 2: 3-5, 8, 12, 13, 16-20, 23,
25, 27, 32, 33, 35-37, 39, 43, 48,
51, 55, 57, 61, 64, 65, 68, 69,
76, 78-80, 85, 86, 89, 92, 93, 96,
102, 103, 106, 107, 109, 110,
112, 114, 120, 123, 125, 126,
129, 133, 136, 141, 147, 149,
151-155, 159, 165, 168, 179,
182, 183, 192-194, 196, 198,
199, 205, 206, 208, 210, 215,
216, 223, 226, 231, 234, 236-
239, 242-244, 246, 247, 250-253,
256, 257, 260, 268, 270, 272,
274, 276, 281, 283, 286, 287,
291, 293, 295, 296, 300, 301,
305, 306, 310, 315, 324, 326,
330, 331, 338, 341, 342, 346,
348, 352, 354, 356-358, 364,
366, 367, 371, 372, 377, 378,
380, 382, 386-388, 390-393, 399,
407, 413, 417, 424, 425, 427,
428, 431, 434, 446, 448, 452-
454, 458, 461, 464, 470, 471
Josue, 1: 300, 373
jude, 2: 306
Judges, 2: 161
Judith, 2: 161
1 Kings, 1: 31, 43, 336; 2: 3,
25, 161
2 Kings, 2: 161
3 Kings, 1: 233, 301, 369; 2:
478
4 Kings, 1: 111, 255, 301, 323,
428; 2: 93, 202, 212, 314, 444
Leviticus, 1: 352
Luke, 1: 4, 9, 10, 44, 54, 79,
83, 86, 113, 115, 117, 143, 153,
159, 161, 166, 182, 190, 191,
203, 206, 207, 209, 214, 224,
236, 248, 249, 267, 278, 286,
299, 302, 303, 313, 331, 339,
341, 345, 347, 360, 362, 365,
413, 425, 437, 441, 442, 444,
456; 2: 30, 37, 59, 129, 136,
147, 154, 165, 171, 182, 191,
204, 208, 218, 223, 241, 249,
270, 273-276, 278, 282, 289,
299, 301, 307, 323, 335, 366,
385, 390, 406, 409, 416, 424,
425, 427, 456, 462, 478
1 Machabees, 2: 202
Malachias, 2: 18
Mark, 1: 4, 13, 38,44, 71, 113,
115, 138, 200, 207, 214, 235,
236, 248, 328, 347, 360, 425,
437, 466; 2: 94, 132, 147, 182,
188, 190, 196, 210, 218, 219,
224, 228, 282, 346, 451
Matthew, 1: 8, 10, 13, 38, 43,
44,64,71,82,86,87,89,91,97,
102, 113-118, 120, 122, 125,
128, 129, 138, 144, 145, 151,
152, 154, 158, 162, 167, 172,
492
174, 178-180, 188, 190, 193,
194, 196, 200-205, 214, 215,
225, 227, 229, 230, 235, 236,
241, 250, 259, 265, 269, 280,
286, 291, 299, 300, 303, 304,
306, 307, 312, 328, 331, 338,
339, 341, 347, 356, 360-362,
366, 370, 373, 374, 377, 388,
399-401, 410, 414, 424, 425,
431, 433, 437, 438, 440, 441,
444, 446, 454, 455, 460, 461,
466, 481, 482; 2: 10, 18, 19, 25,
32-34, 37, 42, 53, 59, 60, 62,
66, 75, 94, 103, 107, 125, 127,
130, 133, 140, 143, 144, 146,
150, 151, 154, 159, 160, 165,
169, 173, 176, 182, 185, 187,
189, 191, 192, 196, 199, 207,
210, 217-221, 228, 233, 239,
250, 253, 256, 260, 262, 265,
267, 270, 274, 275, 278, 279,
282, 288, 299, 303, 306, 307,
310, 325, 330, 332, 334-336,
339, 348, 367, 369, 370, 381,
393, 403, 409, 415, 423, 424,
427, 431, 434, 442, 443, 455,
456, 467, 471
Micheas, 2: 45, 203, 353
Nahum, 2: 204
Numbers, 1: 190, 262, 352; 2:
85, 427, 436, 456
Osee, 1: 128, 143, 190, 211; 2:
241, 353
2 Paralipomenon, 2: 195
1 Peter, 1: 172, 263, 339; 2:
129, 388
Philippians, 1: 35, 51, 71, 132,
173, 321, 340, 378, 462; 2: 134,
140, 248, 371, 372
Proverbs, 1: 94, 128, 135, 141,
172, 193, 421, 422; 2: 10, 40,
469
Psalms, 1: 8,26,31,34,45,46,
50, 52, 62, 64, 79, 89, 108, 119,
127, 133, 136, 141, 143, 183,
186, 210, 211, 221, 233, 252,
256, 268, 304, 341, 358, 380,
385, 396, 411, 422, 451, 461; 2:
30, 32, 35, 40, 54, 58, 64, 85,
119, 143, 195, 205, 215, 225,
241, 289-291, 322, 330, 390,
415, 431
Romans, 1: 4, 25, 36, 49-52, 64,
65, 69, 89, 90, 91, 92, 93, 132,
134, 148, '149, 229, 247, 251,
254, 264, 268, 270, 285, 295,
324, 325, 344, 355, 359, 367,
371, 382, 427, 429, 434, 481;
2: 37, 38, 41, 53, 56, 67, 68, 89,
90, 93, 104, 122, 135, 145, 161,
232, 241, 246, 250, 297, 313,
324, 325, 347, 362, 373, 390,
398, 452, 466
1 Thessalonians, 1: 43, 341,
391, 444, 460, 485; 2: 32
2 Thessalonians, 1: 418
1 Timothy, 1: 66, 95, 97, 98,
144, 212, 322; 2: 164, 225, 288,
395
2 Timothy, 1: 183, 378, 413;
493
2: 135, 314, 465
Titus, 1: 50, 271; 2: 25, 148,
395
Wisdom, 1: 48,421; 2: 3, 361
sculpture, 2; 396
Sepulchre, Holy, 2: 437438
Seraphim, 1: 111, 134, 135, 143
Shroud, Holy, 2: 439-440
Siloe, 2: 93, 96-98
silver, 2: 76, 294, 425
Simeon, 1: 113
sin, original, 1: 76-77; 2: 345; see
also forgiveness
Sinai, Mt., 1: 138
slaves, 2: 41, 66, 261, 374
social life, 1: 183, 184, 200
Socrates, 1: 19
Sodom, 1: 60, 384
soldiers, mercenary attitude of,
1: 400, 419
Solomon, 1: 141
solitude, 2: 159
Son of God, consubstantial with
Father, 1: 20,48-50,63,72,77-
78, 389; 2: 51, 68, 70, 158, 194,
243-244,294-296,310; equal to
Father, 1: 36-38, 63, 71, 144,
227, 292, 373-382, 385-389, 391-
392, 397-399, 409-410, 427-428,
456-457, 464, 473-474; 2: 18-19,
51-52,67,70,110,155-158,193-
194, 287-288, 295-296, 305, 327,
379-380, 388-389; one with
Father, 1: 30-31, 33, 77-78, 81,
112, 147, 235, 260-261, 378,
393, 409, 419-420, 463464, 478-
479; 2: 15-16, 17, 58, 59, 91,
140, 199-200, 236-237, '246-247,
253-254, 295, 318, 326, 377,
380, 395; Angel of Good Coun-
sel, 1: 148; Angel of Great
Counsel, 2: 377; see also Christ
sophists, 1; 34, 18; 2: xi
soul, 1: 311, 326; 2: 186; see also
immortality
Spirit, Holy, 1: 25,29,45,58-59,
60, 62, 64, 100-101, 134, 165,
168, 230-231, 252-255, 292-293,
312, 351, 381; 2: 23, 36-37, 243,
276,287,301-305,312-313,331,
340-348, 395, 453, 476; Para-
clete, 1: 60, 113, 164,254,470
spleen, 1: 243
Stephen, 2: 36, 411
sun, 1: 47; 2: 90
Syria, 1: 114
Tabernacles, feast of, 2: 5
teachers, 1: xvii, 20, 88, 335, 442;
2: 260
Temple of Jerusalem, 1; 225-227,
228, 376, 469; 2: 86, 120, 152,
207, 279
Thales, 2: 225
theatre, 1: xvi, 3, 10-11, 105, 170,
185, 320-321, 434435; 2: x, 116-
117, 119, 145, 397-398
Thomas, St., 1: 329; 2: 168, 169-
170, 285, 292, 338, 458460, 462
494
Theodas, 1: 282; 2: 124, 127,
128, 134
thief, good, 1: 9, 115; 2: 429
time, good use of, 1: 310; 2: 118-
119
Tiberias, 1: 439; 2: 462
Trinity, Blessed, distinction of
Persons, 1: 45-52, 171, 293,
385, 392; 2: 239-240, 293, 300-
301; equality of Persons, 2:
343-347, 354; in baptism, 1:
246-247; 2: 346; in holy orders,
2: 457
Truth, the, 2: 65, 287, 371, 417-
418
truth, nature of, 1: 277-278, 343
tumors, 1: 94; 2: 478
tunic, of Christ, 2: 430-431
Types and Figures, 1: 132-133,
138, 255, 262-263, 352-353; 2:
428
ulcers, 2: 478
vainglory, 1: 28, 38-43, 274-275,
286-289, 342, 382-383; 2: 243,
248
Valentine, 2: 224
veins, 1: 244; 2: 91
Virgin Birth, 1: 113, 252-253, 256
virginity, 1: 105
virtue, practice of, 1: 273-275,
355-357, 421; 2: 333-334, 365,
386, 477
Vision, beatific, 2: 240, 394, 465
water, 'living/ 1: 312, 314-315; 2:
34
Way, the 2: 287
wealth, 1: 241; 2: 204-205, 212-
215, 298, 373-374
weeping, 2: 177-179, 203-205; of
Christ, 2: 181, 203, 241
well, Jacob's, 1: 305, 309, 313
widows, 2: 258
wife, influence of, on husband,
2: 160-164, 249-250
will, freedom of, 1: 26, 29-30, 67,
81, 95-96, 101, 115, 140, 173,
181, 185, 357, 378, 456, 463,
483; 2: 298, 313-315
woman, 2: x, 160-164, 174-178,
248-249, 433, 446, 452, 469
Word, the, 1: 21, 32-33, 45-52,
148, 177
work, dignity of, 1: 355-358, 443-
446
works, need of, to supplement
faith, 1: 74, 101-102, 297-298,
394; 2: 187, 226, 233, 425, 452
world, end of, the, 340-341
worldliness, 1: 82, 85-86, 219-220,
303, 358, 383
wrestling, 1: 321; 2: 358
Zaccheus, 2: 478
Zachary, 1: 169
zeal, for Apostolate, I: 331-332
Zebedee, sons of, 1: 15, 328; 2:
228, 462
Zenobia, 1: 82
495
