Homily XLV. Matt. XIII. 10, 11 . “And the disciples came and said unto Him, Why speakest Thou unto them in parables? He answered and said unto them, Because it is given unto you 1788 to know the mysteries of the Kingdom of Heaven, but to them it is not given.” We have good cause to admire the disciples, how, longing as they do to learn, they know when they ought to ask. For they do it not before all: and this Matthew shows by saying, “And they came.” And, as to this assertion not being conjecture, Mark hath expressed it more distinctly, by saying, that “they came to Him privately.” 1789 This then His brethren and His mother should also have done, and not have called Him out, and made a display. But mark their kindly affection also, how they have much regard for the others, and seek their good first, and then their own. “For why,” it is said, “speakest Thou unto them in parables?” They did not say, why speakest thou unto us in parables? Yea, and on other occasions also their kindliness towards men appears in many ways; as when they say, “Send the multitude away;” 1790 and, “Knowest thou that they were offended ?” 1791 What then saith Christ? “Because it is given unto you,” so He speaks, “to know the mysteries of the Kingdom of Heaven, but to them it is not given.” 1792 But this He said, not bringing in necessity, or any allotment 1793 made causelessly and at random, but implying them to be the authors of all their own evils, and wishing to represent that the thing is a gift, and a grace bestowed from above. It by no means follows, however, because it is a gift, that therefore free will is taken away; and this is evident from what comes after. To this purpose, in order that neither the one sort may despair, nor the other grow careless, upon being told that “it is given,” He signifies the beginning to be with ourselves. “For whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away, even that which he seemeth to have.” 1794 And although the saying be full of much obscurity, yet it indicates unspeakable justice. For what He saith is like this: When any one hath forwardness and zeal, there shall be given unto him all things on God’s part also: but if he be void of these, and contribute not his own share, neither are God’s gifts bestowed. For even “what he seemeth to have,” so He saith, “shall be taken away from him;” God not so much taking it away, as counting him unworthy of His gifts. This we also do; when we see any one listening carelessly, and when with much entreaty we cannot persuade him to attend, it remains for us to be silent. For if we are still to go on, his carelessness is aggravated. But him that is striving to learn, we lead on, and pour in much. And well said He, “Even that which he seemeth to have.” For he hath not really even this. Then He also made what He had said more distinct, pointing out the meaning of, “To him that hath, shall be given, but from him that hath not, even that which he seemeth to have, shall be taken away.” “Therefore,” saith He, “speak I to them in parables; because they seeing see not.” 1795 “It were meet then,” one may say, “to have opened their eyes, if they see not.” Nay, if the blindness were natural, it were meet to open them; but because it was a voluntary and self-chosen blindness, therefore He said not simply, “They see not,” but, “seeing, they see not;” so that the blindness is of their own wickedness. For they saw even devils cast out, and said, “By Beelzebub, prince of the devils, He casteth out the devils.” 1796 They heard Him guiding them unto God, and evincing His great unanimity with Him, and they say, “This man is not of God.” 1797 Since then the judgment they pronounced was contrary both to their sight and hearing, therefore, saith He, the very hearing do I take away from them. For they derive thence no advantage, but rather greater condemnation. For they not only disbelieved, but found fault also, and accused, and laid snares. However, He saith not this, for it is not His will to give disgust in accusing them. Therefore neither at the beginning did He so discourse to them, but with much plainness; but because they perverted themselves, thenceforth He speaks in parables. 2. After this, lest any one should suppose His words to be a mere accusation, and lest men should say, Being our enemy He is bringing these charges and calumnies against us; He introduces the prophet also, pronouncing the same judgment as Himself. “For in them is fulfilled,” saith He, “the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive.” 1798 Seest thou the prophet likewise, accusing them with this same accuracy? for neither did He say, Ye see not, but “Ye shall see and not perceive;” nor again, Ye shall not hear, but “Ye shall hear and not understand.” So that they first inflicted the loss on themselves, by stopping their ears, by closing their eyes, by making their heart fat. For they not only failed to hear, but also “heard heavily,” and they did this, He saith, “Lest at any time they should be converted, and I should heal them;” 1799 describing their aggravated wickedness, and their determined defection from Him. And this He saith to draw them unto Him, and to provoke them, and to signify that if they would convert 1800 He would heal them: much as if one should say, “He would not look at me, and I thank him; for if he had vouchsafed me this, I should straightway have given in:” and this he saith, to signify how he would have been reconciled. Even so then here too it is said, “Lest at any time they should convert, 1801 and I should heal them;” implying that both their conversion was possible, and that upon their repentance they might be saved, and that not for His own glory, but for their salvation, He was doing all things. For if it had not been His will that they should hear and be saved, He ought to have been silent, not to have spoken in parables; but now by this very thing He stirs them up, even by speaking under a veil. “For God willeth not the death of the sinner, but that he should turn unto Him and live.” 1802 For in proof that our sin belongs not to nature, nor to necessity and compulsion, hear what He saith to the apostles, “But blessed are your eyes, for they see, and your ears, for they hear;” 1803 not meaning this kind of sight nor hearing, but that of the mind. For indeed these too were Jews, and brought up in the same circumstances; but nevertheless they took no hurt from the prophecy, because they had the root of His blessings well settled in them, their principle of choice, I mean, and their judgment. Seest thou that, “unto you it is given,” was not of necessity? For neither would they have been blessed, unless the well-doing had been their own. For tell me not this, that it was spoken obscurely; for they might have come and asked Him, as the disciples did: but they would not, being careless and supine. Why say I, they would not? nay, they were doing the very opposite, not only disbelieving, not only not hearkening, but even waging war, and disposed to be very bitter against all He said: which He brings in the prophet laying to their charge, in the words, “They heard heavily.” But not such were these; wherefore He also blessed them. And in another way too He assures them again, saying, “For verily I say unto you, many prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them;” 1804 my coming, He means; my very miracles, my voice, my teaching. For here He prefers them not to these depraved only, but even to such as have done virtuously; yea, and He affirms them to be more blessed even than they. Why can this be? Because not only do these see what the Jews saw not, but even what those of old desired to see. For they indeed beheld by faith only: but these by sight too, and much more distinctly. Seest thou how again He connects the old dispensation with the new, signifying that those of old not only knew the things to come but also greatly desired them? But had they pertained to some strange and opposing God, they would never have desired them. “Hear ye therefore the parable of the sower,” 1805 saith He; and He speaks what we before mentioned, of carelessness and attention, of cowardice and fortitude, of wealth and voluntary poverty; pointing out the hurt from the one, and the benefit from the other. Then of virtue also He brings forward different forms. For being full of love to man, He marked out not one only way, nor did He say, “unless one bring forth an hundred, he is an outcast;” but he that brings forth sixty is saved also, and not he only, but also the producer of thirty. And this He said, making out salvation to be easy. 3. And thou then, art thou unable to practise virginity? Be chaste in marriage. Art thou unable to strip thyself of thy possessions? Give of thy substance. Canst thou not bear that burden? Share thy goods with Christ. Art thou unwilling to yield Him up all? Give Him but the half, but the third part. He is thy brother, and joint-heir, make Him joint-heir with thee here too. Whatsoever thou givest Him, thou wilt give to thyself. Hearest thou not what saith the prophet? “Them that pertain to thy seed thou shalt not overlook.” 1806 But if we must not overlook our kinsmen, much less our Lord, having towards thee, together with His authority as Lord, the claim also of kindred, and many more besides. Yea, for He too hath made thee a sharer in His goods, having received nothing of thee, but having begun with this unspeakable benefit. What then can it be but extreme senselessness, not even by this gift to be made kind towards men, not even to give a return for a free gift, and less things for greater? Thus whereas He hath made thee heir of Heaven, impartest thou not to Him even of the things on earth? He, when thou hadst done no good work, but wert even an enemy, reconciled thee: and dost thou not requite Him, being even a friend and benefactor? Yet surely, even antecedently to the kingdom, and to all the rest, even for the very fact of His giving, we ought to feel bound to Him. For so servants too, when bidding their masters to a meal, account themselves not to be giving but receiving; but here the contrary hath taken place: not the servant the Lord, but the Lord hath first bidden the servant unto His own table; and dost thou not bid Him, no not even after this? He first hath introduced thee under His own roof; dost thou not take Him in, so much as in the second place? He clad thee, being naked; and dost thou not even after this receive Him being a stranger? He first gave thee to drink out of His own cup, and dost thou not impart to Him so much as cold water? He hath made thee drink of the Holy Spirit, and dost thou not even soothe His bodily thirst? He hath made thee drink of the Spirit, when thou wast deserving of punishment; and dost thou neglect Him even when thirsty, and this when it is out of His own, that thou art to do all these things? Dost thou not then esteem it a great thing, to hold the cup out of which Christ is to drink, and to put it to His lips? Seest thou not that for the priest alone is it lawful 1807 to give the cup of His blood? But I am by no means strict about this, saith He; but though thyself should give, I receive; though thou be a layman, I refuse it not. And I do not require such as I have given: for not blood do I seek, but cold water. Consider to whom thou art giving drink, and tremble. Consider, thou art become a priest of Christ, giv ing with thine own hand, not flesh but bread, not blood, but a cup of cold water. He clothed thee with a garment of salvation, and clothed thee by Himself; do thou at least by thy servant clothe Him. He made thee glorious in Heaven, do thou deliver Him from shivering, and nakedness, and shame. He made thee a fellow-citizen of angels, do thou impart to Him at least of the covering of thy roof, give house-room to Him at least as to thine own servant. “I refuse not this lodging and that, having opened to thee the whole Heaven. I have delivered thee from a most grievous prison; this I do not require again, nor do I say, deliver me; but if thou wouldest look upon me only, when I am bound, this suffices me for refreshment. When thou wert dead, I raised thee; I require not this again of thee, but I say, visit me only when sick.” Now when His gifts are so great, and His demands exceeding easy, and we do not supply even these; what deep of hell must we not deserve? Justly shall we depart into the fire that is prepared for the devil and his angels, being more insensible than any rock. For how great insensibility is it, tell me, for us, who have received, and are to receive so much, to be slaves of money, from which we shall a little while hence be separated even against our will? And others indeed have given up even their life, and shed their blood; and dost thou not even give up thy superfluities for Heaven’s sake, for the sake of so great crowns? And of what favor canst thou be worthy? of what justification? who in thy sowing of the earth, gladly pourest forth all, and in lending to men at usury sparest nothing; but in feeding thy Lord through His poor art cruel and inhuman? Having then considered all these things, and calculated what we have received, what we are to receive, what is required of us, let us show forth all our diligence on the things spiritual. Let us become at length mild and humane, that we may not draw down on ourselves the intolerable punishment. For what is there that hath not power to condemn us? Our having enjoyed so many and such great benefits; our having no great thing required of us; our having such things required, as we shall leave here even against our will; our exhibiting so much liberality in our worldly matters. Why each one of these, even by itself, were enough to condemn us; but when they all meet together, what hope will there be of salvation? In order then that we may escape all this condemnation, let us show forth some bounty towards those who are in need. For thus shall we enjoy all the good things, both here, and there; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen. 1788    [R.V., “Unto you it is given,” omitting “Because.”] 1789     Mark iv. 10 . 1790     Luke ix. 12 . 1791     Matt. xv. 12 . 1792     Matt. xiii. 11 . [R.V., “Unto you it is given,” etc.] 1793     ἀποκλρωσι . 1794     Matt. xiii. 12. See Luke viii. 18 . [ δοκε is inserted from the latter passage, and repeated in the comments.—R.] 1795     Matt. xiii. 13 . 1796     Matt. xii. 14 . 1797     John ix. 16 . 1798     Matt. xiii. 14. See Is. vi. 9, 10 . 1799     Matt. xiii. 15 . [The passage is abridged. R.V., “should turn again ” (so in Isaiah). Chrysostom takes it in this sense, as the context shows.—R.] 1800    [“turn again.”] 1801    [ τ πιστραφναι .] 1802     Ezek. xviii. 23 . [Freely cited in the first part.—R.] 1803     Matt. xiii. 16 . 1804     Matt. xiii. 17 . 1805     Matt. xiii. 18 . 1806     Isa. lviii. 7 , LXX. 1807     θμι .