Homily LXVII.
Matt. XXI. 12, 13
.
“And Jesus went into the temple,
2516
and cast out all them that sold and bought in the temple, and
overthrew the tables of the money-changers and the seats of them that
sold doves, and saith unto them, It is written, my house shall be
called a house of prayer; but ye have made it a den of
thieves.”
2517
This
John likewise saith, but
he in the beginning of his Gospel, this at the end. Whence it is
probable this was done twice, and at different seasons.
And it is evident both from the times, and from their
reply. For there He came at the very passover, but here much before.
And there the Jews say, “What sign showest thou us?”
2518
but here they hold their peace, although reproved, because He was now
marvelled at amongst all men.
And this is a heavier charge against the Jews, that when
He had done this not once only, but a second time, they continued in
their trafficking, and said that He was an adversary of God, when they
ought even from hence to have learnt His honor for His Father and His
own might. For indeed He also wrought miracles, and they saw His words
agreeing with His works.
But not even so were they persuaded, but “were
sore displeased,” and this while they heard the prophet crying
aloud, and the children in a manner beyond their age proclaiming Him.
Wherefore also He Himself sets up Isaiah against them as an accuser,
saying, “My house shall be called a house of prayer.”
2519
But not in this way only doth He show His authority, but
also by His healing divers infirmities. “For the blind and the
lame came unto Him, and He healed them,”
2520
and His power and authority He indicates.
But they not even so would be persuaded, but together
with the rest of the miracles hearing even the children proclaiming,
were ready to choke, and say, “Hearest thou not what these
say?”
2521
And yet it was Christ’s part to have said this to them,
“Hear ye not what these say?” for the children were singing
to Him as to God.
What then saith He? Since they were speaking against
things manifest, He applies His correction more in the way of reproof,
saying, “Have ye never read, Out of the mouths of babes and
sucklings Thou hast perfected praise?” And well did He say,
“Out of the mouth.” For what was said was not of their
understanding, but of His power giving articulation to their tongue yet
immature.
And this was also a type of the Gentiles lisping, and
sounding forth at once great things with understanding and faith.
And for the apostles also there was from hence no small
consolation. For that they might not be perplexed, how being unlearned
they should be able to publish the gospel, the children anticipate
them, and remove all their anxiety, teaching them, that He would grant
them utterance, who made even these to sing praises.
And not so only, but the miracle showed that He is
Creator even of nature. The children then, although of age immature,
uttered things that had a clear meaning, and were in accordance with
those above, but the men things teeming with frenzy and madness. For
such is the nature of wickedness.
Forasmuch then as there were many things to provoke
them, from the multitude, from the casting out of the sellers, from the
miracles, from the children, He again leaves them, giving room to the
swelling passion, and not willing to begin His teaching, lest boiling
with envy they should be the more displeased at His sayings.
“Now in the morning as He returned into the city,
He was an hungered.”
2522
How is He an hungered in the morning? When He permits the flesh, then
it shows its feeling. “And when He saw a fig tree in the way, He
came to it, and found nothing thereon, but leaves only.”
2523
Another evangelist saith, “The time
of figs
was not
yet;”
2524
but if it was not time, how doth the other evangelist say, “He
came, if haply He might find fruit thereon.” Whence it is
manifest that this belongs to the suspicion of His disciples, who were
yet in a somewhat imperfect state. For indeed the evangelists in many
places record the suspicions of the disciples.
Like as this then was their suspicion, so also was it
too to suppose it was cursed for this cause, because of having no
fruit. Wherefore then was it cursed? For the disciples’ sakes,
that they might have confidence. For because everywhere He conferred
benefits, but punished no man; and it was needful that He should afford
them a demonstrative proof of His power to take vengeance also, that
both the disciples might learn, and the Jews, that being able to blast
them that crucify Him, of His own will He submits, and does not blast
them; and it was not His will to show forth this upon men; upon the
plant did He furnish the proof of His might in taking vengeance. But
when unto places, or unto plants, or unto brutes, any such thing as
this is done, be not curious, neither say, how was the fig-tree justly
dried up, if it was not the time
of figs
; for this it is the
utmost trifling to say; but behold the miracle, and admire and glorify
the worker thereof.
Since in the case also of the swine that were drowned,
many have said this, working out the argument of justice; but neither
there should one give heed, for these again are brutes, even as that
was a plant without life.
Wherefore then was the act invested with such an
appearance, and with this plea for a curse? As I said, this was the
disciple’s suspicion.
But if it was not yet time, vainly do some say the law
is here meant. For the fruit of this was faith, and then was the time
of this fruit, and it had indeed borne it; “For already
2525
are the fields white to harvest,” saith He; and, “I sent
you to reap that whereon ye bestowed no labor.”
2526
2. Not any therefore of these things doth He here
intimate, but it is what I said, He displays His power to punish, and
this is shown by saying, “The time was not yet,” making it
clear that of this special purpose He went, and not for hunger, but for
His disciples’ sake, who indeed marvelled exceedingly, although
many miracles had been done greater; but, as I said, this was strange,
for now first He showed forth His power to take vengeance. Wherefore
not in any other, but in the moistest of all planted things did He work
the miracle, so that hence also the miracle appeared greater.
And that thou mightest learn, that for their sakes this
was done, that He might train them to feel confidence, hear what He
saith afterwards. But what saith He? “Ye also shall do greater
things, if ye are willing to believe and to be confident in
prayer.” Seest thou that all is done for their sake, so that they
might not be afraid and tremble at plots against them? Wherefore He
saith this a second time also, to make them cleave to prayer and faith.
“For not this only shall ye do, but also shall remove mountains;
and many more things shall ye do, being confident in faith and
prayer.”
2527
But the boastful and arrogant Jews, wishing to interrupt
His teaching, came unto Him, and asked, “By what authority doest
thou these things?”
2528
For since they could not object against the miracles, they bring
forward against Him the correction of the traffickers in the temple.
And this in John also they appear to ask, although not in these words,
but with the same intent. For there too they say, “What sign
showest thou unto us? seeing that thou doest these things.”
But there He answers them, saying,
“Destroy this temple, and I in three days will raise it
up,”
2529
whereas here He drives them into a difficulty. Whence it is manifest,
that then indeed was the beginning and prelude of the miracles, but
here the end.
But what they say is this: Hast thou received the
teacher’s chair? Hast thou been ordained a priest, that thou
didst display such authority? it is said. And yet He had done nothing
implying arrogance, but had been careful for the good order of the
temple, yet nevertheless having nothing to say, they object against
this. And indeed when He cast them out, they did not dare to say
anything, because of the miracles, but when He showed Himself, then
they find fault with Him.
What then saith He? He doth not answer them directly, to
show that, if they had been willing to see His authority, they could;
but He asks them again, saying, “The baptism of John, whence is
it? From heaven, or of men?”
2530
And what sort of inference is this? The greatest surely.
For if they had said, from heaven, He would have said unto them, why
then did ye not believe him? For if they had believed, they would not
have asked these things. For of Him John had said, “I am not
worthy to loose the latchet of His shoe;” and, “Behold the
Lamb of God, which taketh away the sins of the world;” and,
“This is the Son of God;”
2531
and, “He that cometh from above is above all;”
2532
and, “His fan is in His hand, and He will thoroughly purge His
floor.”
2533
So that if they had believed him, there was nothing to hinder them from
knowing by what authority Christ doeth these things.
After this, because they, dealing craftily, said,
“We know not,” He said not, neither know I, but what?
“Neither tell I you.”
2534
For if indeed they had been ignorant it would have been requisite for
them to be instructed; but since they were dealing craftily with good
reason He answers them nothing.
And how was it they did not say that the baptism was of
men? “They feared the people”
2535
it is said. Seest thou a perverse heart? In every case they despise God
and do all things for the sake of men. For this man too they feared for
their sakes not reverencing the saint
2536
but on account of men,
2537
and they were not willing to believe in Christ, because of men, and all
their evils were engendered to them from hence.
After this, He saith, “What think ye? A man had
two sons; and he saith to the first, go, work to-day in the vineyard.
But he answered and said, I will not: but afterward he repented, and
went. And he came to the second, and said likewise. And he answered and
said, I go sir: and went not. Whether then of them twain did the will
of his father? They say, the first.”
2538
Again He convicts them by a parable, intimating both
their unreasonable obstinacy, and the submissiveness of those who were
utterly condemned by them. For these two children declare what came to
pass with respect to both the Gentiles and the Jews. For the former not
having undertaken to obey, neither having become hearers of the law,
showed forth their obedience in their works; and the latter having
said, “All that the Lord shall speak, we will do, and will
hearken,”
2539
in their works were disobedient. And for this reason, let me add, that
they might not think the law would benefit them, He shows that this
self-same thing condemns them, like as Paul also saith, “Not the
hearers of the law are just before God, but the doers of the law shall
be justified.”
2540
For this intent, that He might make them even self-condemned, He causes
the judgment to be delivered by themselves, like as He does also in the
ensuing parable of the vineyard.
3. And that this might be done, He makes trial of the
accusation in the person of an other. For since they were not willing
to confess directly, He by a parable drives them on to what He
desired.
But when, not understanding His sayings, they had
delivered the judgment, He unfolds His concealed meaning after this,
and saith, “Publicans and harlots go into the kingdom of Heaven
before you. For John came unto you in the way of righteousness, and ye
believed him not; but the publicans
2541
believed him; and ye, when ye had seen it, repented not afterwards,
that ye might believe him.”
2542
For if He had said simply, harlots go before you, the
word would have seemed to them to be offensive; but now, being uttered
after their own judgment it appears to be not too hard.
Therefore He adds also the accusation. What then is
this? “John came,” He saith, “unto you,” not
unto them, and not this only, but; also “in the way of
righteousness.” “For neither with this can ye find fault,
that he was
some careless one, and
of no profit; but both his life was irreprehensible, and his care for
you great, and ye gave no heed to him.”
And with this there is another charge also, that
publicans gave heed; and with this, again another, that “not even
after them did ye. For ye should have done so even before them, but not
to do it even after them was to be deprived of all excuse;” and
unspeakable was both the praise of the one, and the charge against the
other. “To you he came, and ye accepted him not; he came not to
them, and they receive him, and not even them did ye take for
instructors.”
See by how many things is shown the commendation of
those, and the charge against these. To you he came, not to them. Ye
believed not, this offended not them. They believed, this profited not
you.
But the word, “go before you,” is not as
though these were following, but as having a hope, if they were
willing. For nothing, so much as jealousy, rouses the grosser sort.
Therefore He is ever saying, “The first shall be last, and the
last first.” Therefore He brought in both harlots and publicans,
that they might provoke them to jealousy.
For these two indeed are chief sins, engendered of
violent lust, the one of sexual desire, the other of the desire of
money. And He indicates that this especially was hearing the law of
God, to believe John. For it was not of grace only, that harlots
entered in, but also of righteousness. For not, as continuing harlots,
did they enter in, but having obeyed and believed, and having been
purified and converted, so did they enter in.
Seest thou how He rendered His discourse less offensive,
and more penetrating, by the parable, by His bringing in the harlots?
For neither did He say at once, wherefore believed ye not John? but
what was much more pricking, when, He had put forward the publicans and
the harlots, then He added this, by the order of their actions
convicting their unpardonable conduct, and showing that for fear of men
they do all things, and for vainglory. For they did not confess Christ
for fear, lest they should be put out of the synagogue; and again, of
John they dared not speak evil, and not even this from reverence, but
for fear. All which things He convicted by His sayings, and with more
severity afterwards did He go on to inflict the blow, saying,
“But ye, when ye knew it, repented not afterwards, that ye might
believe him.”
For an evil thing it is not at the first to choose the
good, but it is a heavier charge not even to be brought round. For this
above all maketh many wicked, which I see to be the case with some now
from extreme insensibility.
But let no one be like this; but though he be sunk down
to the extremity of wickedness, let him not despair of the change for
the better. For it is an easy thing to rise up out of the very abysses
of wickedness.
Heard ye not how that harlot, that went beyond all in
lasciviousness, outshone all in godly reverence. Not the harlot in the
gospels do I mean, but the one in our generation, who came from
Phœnice, that most lawless city. For she was once a harlot among
us, having the first honors on the stage, and great was her name
everywhere, not in our city only, but even as far as the Cilicians and
Cappadocians. And many estates did she ruin, and many orphans did she
overthrow; and many accused her of sorcery also, as weaving such toils
not by her beauty of person only, but also by her drugs. This harlot
once won even the brother of the empress, for mighty indeed was her
tyranny.
But all at once, I know not how, or rather I do know
well, for it was being so minded, and converting, and bringing down
upon herself God’s grace, she despised all those things, and
having cast away the arts of the devils, mounted up to heaven.
And indeed nothing was more vile than she was, when she
was on the stage; nevertheless, afterwards she outwent many in
exceeding continence, and having clad herself with sackcloth, all her
time she thus disciplined herself. On the account of this woman both
the governor was stirred up, and soldiers armed, yet they had not
strength to carry her off to the stage, nor to lead her away from the
virgins that had received her.
This woman having been counted worthy of the unutterable
mysteries, and having exhibited a diligence proportionate to the grace
(given her) so ended her life, having washed off all through grace, and
after her baptism having shown forth much self-restraint. For not even
a mere sight of herself did she allow to those who were once her
lovers, when they had come for this, having shut herself up, and having
passed many years, as it were, in a prison. Thus “shall the last
be first, and the first last;” thus do we in every case need a
fervent soul, and there is nothing to hinder one from becoming great
and admirable:
4. Let no man then of them that live in vice despair;
let no man who lives in virtue slumber. Let neither this last be
confident, for often the harlot will pass him by; nor let the other
despair, for it is possible for him to pass by even the first.
Hear what God saith unto Jerusalem, “I
said, after she had committed all these
whoredoms, Turn thou unto me, and she returned not.”
2543
When we have come back unto the earnest love of God, He remembers not
the former things. God is not as man, for He reproaches us not with the
past, neither doth He say, Why wast thou absent so long a time? when we
repent; only let us approach Him as we ought. Let us cleave to Him
earnestly, and rivet our hearts to His fear.
Such things have been done not under the new covenant
only, but even under the old. For what was worse than Manasseh? but he
was able to appease God. What more blessed than Solomon? but when he
slumbered, he fell. Or rather I can show even both things to have taken
place in one, in the father of this man, for he the same person became
at different times both good and bad. What more blessed than Judas? but
he became a traitor. What more wretched than Matthew? but he became an
evangelist. What worse than Paul? but he became an apostle. What more
to be envied than Simon? but he became even himself the most wretched
of all.
How many other such changes wouldest thou see, both to
have taken place of old, and now taking place every day? For this
reason then I say, Neither let him on the stave despair, nor let him in
the church be confident. For to this last it is said, “Let him
that thinketh he standeth, take heed lest he fall;”
2544
and to the other, “Shall not he that falleth arise?”
2545
and, “Lift up the hands which hang down, and the feeble
knees.”
2546
Again, to these He saith, “Watch;” but to those,
“Awake, thou that sleepest and arise from the
dead.”
2547
For these need to preserve what they have, and those to become what
they are not; these to preserve their health, those to be delivered
from their infirmity, for they are sick; but many even of the sick
become healthy, and of the healthy many by remissness grow infirm.
To the one then He saith, “Behold, thou art made
whole, sin no more, lest a worse thing come unto thee;”
2548
but to these, “Wilt thou be made whole? Arise, take up thy bed,
and go unto thine house.”
2549
For a dreadful, dreadful palsy is sin, or rather it is not palsy only,
but also somewhat else more grievous. For such a one is not only in
inactivity as to good works, but also in the active doing of evil
works. But nevertheless, though thou be so disposed, and be willing to
rouse thyself a little, all the terrors are at an end.
Though thou hast been so “thirty and eight
years,” and art earnest to become whole, there is no one to
hinder thee. Christ is present now also, and saith, “Take up thy
bed,” only be willing to rouse thyself, despair not. Hast thou no
man? but thou hast God. Hast thou no one to put thee into the pool? but
thou hast Him who suffers thee not to need the pool. Hast thou had no
one to cast thee in there? but thou hast Him that commands thee to take
up thy bed.
Thou mayest not say, “While I am coming, another
steppeth down before me.”
2550
For if it be thy will to go down into the fountain, there is none to
hinder thee. Grace is not consumed, is not spent, it is a kind of
fountain springing up constantly; by His fullness are we all healed
both soul and body. Let us come unto it then even now. For Rahab also
was a harlot, yet was she saved; and the thief was a murderer, yet he
became a citizen of paradise; and while Judas being with his Master
perished, the thief being on a cross became a disciple. Such are the
wonderful works of God. Thus the magi approved themselves, thus the
publican became an evangelist, thus the blasphemer an apostle.
5. Look at these things, and never despair, but be ever
confident, and rouse thyself. Lay hold only on the way that leads
thither, and thou wilt advance quickly. Shut not up the doors, close
not up the entrance. Short is the present life, small the labor. But
though it were great, not even so ought one to decline it. For if thou
toil not at this most glorious toil that is spent upon repentance and
virtue, in the world thou wilt assuredly toil and weary thyself in
other ways. But if both in the one and the other there be labor, why do
we not choose that which hath its fruit abundant, and its recompense
greater.
Yet neither is this labor and that the same. For in
worldly pursuits are continual perils, and losses one upon another, and
the hope uncertain; great is the servility, and the expenditure alike
of wealth, and of bodies, and of souls; and then the return of the
fruits is far below our expectation, if perchance it should grow
up.
For neither doth toil upon worldly matters everywhere
bear fruit; nay but even, when it hath not failed, but has brought
forth its produce even abundantly, short is the time wherein it
continues.
For when thou art grown old, and hast no longer after
that the feeling of enjoyment in perfection, then and not till then
doth the labor bear thee its recompense. And whereas the labor was with
the body in its vigor, the
fruit
and the enjoyment is with one grown old and languid, when time has
dulled even the feeling, although if it had not dulled it, the
expectation of the end suffers us not to find pleasure.
But in the other case not so, but the labor is in
corruption and a dying body, but the crown in one incorruptible, and
immortal, and having no end. And the labor is both first and
short-lived; but the reward both subsequent and endless, that with
security thou mayest take thy rest after that, looking for nothing
unpleasant.
For neither mayest thou fear change any more or loss as
here. What sort of good things, then, are these, which are both
insecure, and short-lived, and earthly, and vanishing before they have
appeared, and acquired with many toils? And what good things are equal
to those, that are immovable, that grow not old, that have no toil,
that even at the time of the conflicts bring thee crowns?
For he that despises money even here already receives
his reward, being freed from anxiety, from rivalry, from false
accusation, from plotting from envy. He that is temperate, and lives
orderly, even before his departure, is crowned and lives in pleasure,
being delivered from unseemliness, ridicule, dangers of
accusation,
2551
and the other things that are to be feared. All the remaining parts of
virtue likewise make us a return here already.
In order therefore that we may attain unto both the
present and the future blessings, let us flee from vice and choose
virtue. For thus shall we both enjoy delight, and obtain the crowns to
come, unto which God grant we may all attain, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might
forever and ever. Amen.
2516
[The words “of God” are omitted in the
text here. So three of our best Greek
mss
. and
R.V. margin.—R.]
2517
[R.V., “robbers.”]
2518
John ii.
18
.
2519
Is. lvi.
7
.
2520
Matt. xxi.
14
.
2521
Matt. xxi.
16
. [R.V., “are
saying.”]
2522
Matt. xxi.
18
.
2523
Matt. xxi.
19
.
2524
Mark xi.
13
. [The passage is freely
cited; “of figs” is applied here and below by the
translator.—R.]
2525
John iv.
35
.
2526
John iv.
38
.
2527
Matt. xxi.
21, 22
. [Paraphrased.]
2528
Matt. xxi.
23
.
2529
John ii.
18, 19
. [The emphatic
ἐ
γ
is inserted here.—R.]
2530
Matt. xxi.
25
. [“Is”
substituted for “was.”—R.]
2531
John i. 27,
29, 34
.
2532
John iv.
31
.
2533
Matt. iii.
12
.
2534
Matt. xxi.
27
.
2535
Matt. xxi.
26
.
2536
τν
νδρα
, the (great) man.
2537
ἀνθρπου
.
2538
Matt. xxi.
28–31
. [There are a few
slight variations from the received text.]
2539
Exod. xix.
8
.
2540
Rom. ii.
13
. [The article is given
before
νμου
in both
instances; against the best
mss
. authorities
in
Rom. ii. 13
.—R.]
2541
[“and harlots” omitted here.]
2542
Matt. xxi.
31, 32
.
2543
Jer. iii.
7
.
2544
1 Cor. x.
12
.
2545
Jer. viii.
4
.
2546
Heb. xii.
12
2547
Eph. v.
14
.
2548
John v.
14
.
2549
John v. 6–8; comp. Matt. ix. 6
.
2550
John v.
7
.
2551
[The rendering above has been corrected to conform
to the punctuation of the Greek text.—R.]