they said that He was alien from the Father, and a deceiver, and had come to ruin and destroy, He telleth them, "This if nothing else would persuade Me to love you, namely, your being so beloved by the Father, that I also am beloved by Him, because I die for you." Besides this, He desireth also to prove that other point, that He came not to the action unwillingly, (for if unwillingly, how could what was done cause love?) and that this was especially known to the Father. And if He speaketh as a man, marvel not, for we have often mentioned the cause of this, and to say again the same things is superfluous and unpleasant. "I lay down My life, that I might take it again." Ver. 18. "No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again." Because they often took counsel to kill Him, He telleth them, "Except I will, your labor is unavailing." And by the first He proveth the second, by the Death, the Resurrection. For this is the strange and wonderful thing. Since both took place in a new way, and beyond ordinary custom. But let us give heed exactly to what He saith, "I have power to lay down My life." And who hath not "power to lay down his life"? Since it is in the power of any that will, to kill himself. But He saith it not so, but how? "I have in such a way the power to lay it down, that no one can effect this against My will." And this is a power not belonging to men; for we have no power to lay it down in any other way than by killing ourselves. And if we fall into the hands of men who plot against us, and have the power to kill us, we no longer are free to lay it down or not, but even against our will they take it from us. Now this was not the case with Christ, but even when others plotted against Him, He had power not to lay it down. Having therefore said that, "No man taketh it from Me," He addeth, "I have power to lay down My life," that is, "I alone can decide as to laying it down," a thing which doth not rest with us, for many others also are able to take it from us. Now this He said not at first, (since the assertion would not have seemed credible,) but when He had received the testimony of facts, and when, having often plotted against Him, they had been unable to lay hold on Him, (for He escaped from their hands ten thousand times,) He then saith, "No man taketh it from me." But if this be true, that other point follows, that He came to death voluntarily. And if this be true, the next point is also certain, that He can "take it again" when He will. For if the dying2 was a greater thing than man could do, doubt no more about the other. Since the fact that He alone was able to let go His life, showeth that He was able by the same power to take it again. Seest thou how from the first He proved the second, and from His death showed that His Resurrection was indisputable? "This commandment have I received of My Father." What commandment was this? To die for the world. Did He then wait first to hear, and then choose, and had He need of learning it? Who that had sense would assert this? But as before when He said, "Therefore doth My Father love Me," He showed that the first motion was voluntary, and removed all suspicion of opposition to the Father; so here when He saith that He received a commandment from the Father, He declared nothing save that, "this which I do seemeth good to Him," in order that when they should slay Him, they might not think that they had slain Him as one deserted and given up by the Father, nor reproach Him with such reproaches as they did, "He saved others, himself he cannot save"; and, "If thou be the Son of God, come down from the cross (Matt. xxvii. 42, 40); yet the very reason of His not coming down was, that He was the Son of God. [3] Then lest on hearing that, "I have received a command from the Father," thou shouldest deem that the achievement3 doth not belong to Him, He hath said preventing the, "The good Shepherd layeth down His life for the sheep"; showing by this that the sheep were His, and that all which took place was His achievement, and that He needed no command. For had He needed a commandment, how could He have said, "I lay it down of Myself"? for He that layeth it down of Himself needeth no commandment. He also assigneth the cause for which He doeth this. And what is that? That He is the Shepherd, and the good Shepherd. Now the good Shepherd needeth no one to arouse him to his duty; and if this be the case with man, much more is it so with God. Wherefore Paul said, that "He emptied Himself." (Phil. ii. 7.) So the "commandment" put here means nothing else, but to show His unanimity with the Father; and if He speaketh in so humble and human a way, the cause is the infirmity of His hearers. 6 Ver. 19. "There was a division therefore* among the Jews. And some said, He hath a devil (and is mad'). Others said, These are not the words of him that hath a devil: can a devil open the eyes of the blind?” For because His words were greater than belonged to man, and not of common use, they said that He had a devil, calling Him so now or angered. Since wherever there is mourning, for the fourth time. For they before had said, it is impossible that there should be anger; "Thou hast a devil, who seeketh to kill thee?" where grief is, all anger is out of the way; where (c. vii. 20); and again, "Said we not well that there is brokenness of spirit, there is no provothou art a Samaritan, and hast a devil?" (c. viii. cation. For the mind, when scourged by sorrow, 48); and here, "He hath a devil and is mad, hath not leisure to be roused, but will groan why hear ye him?" Or rather we should say, bitterly, and weep yet more bitterly. I know that He heard this not for the fourth time, but that many laugh on hearing these things, but I frequently. For to ask, "Said we not well that will not cease to lament for the laughers. For thou hast a devil?" is a sign that they had said the present is a time for mourning, and wailings, so not twice or thrice, but many times. "Others and lamentations, since we do many sins both said, These are not the words of him that hath a in word and deed, and hell awaiteth those who devil: can a devil open the eyes of the blind?" commit such transgressions, and the river boiling For since they could not silence their opponents with a roaring stream of fire, and banishment by words, they now brought proof from His from the Kingdom, which is the most grievous works. "Certainly neither are the words those thing of all. When these things then are threatof one that hath a devil, yet if ye are not per- ened, tell me, dost thou laugh and bear thee suaded by the words, be ye shamed by the proudly? And when thy Lord is angered and works. For if they are not the acts of one that threatening, dost thou stand careless, and fearhath a devil, and are greater than belong to est thou not lest by this thou light for thyself man, it is quite clear that they proceed from the furnace to a blaze? Hearest thou not what some divine power." Seest thou the argument? He crieth out every day? "Ye saw Me an That they were greater than belonged to man is hungered, and gave Me no meat; thirsty, and plain, from the Jews saying, "He hath a devil"; ye gave Me no drink; depart ye into the fire that He had not a devil, He showed by what prepared for the devil and his angels." (Matt. He did. xxv.) And these things He threatened every day. "But," saith some one, "I did give Him meat." When, and for how many days? Ten or twenty? But He willeth it not merely for so much time as this, but as much as thou spendest upon earth. For the virgins also had oil, yet not sufficient for their salvation; they too lighted their lamps, yet they were shut out from the bridechamber. And with reason, since the lamps had gone out before the coming of the Bridegroom. On this account we need much oil, and abundant lovingkindness. Hear at least what the Prophet saith, "Have mercy upon me, O God, according to Thy great mercy." (Ps. li. 1.) We therefore must so take pity upon our neigh[4] Let us now imitate Him. For not only bor, according to His great mercy towards us. did He now hold His peace, but even came For such as we are towards our fellow-servants, among them again,' and being questioned an- such shall we find our Lord towards ourselves. swered and showed the things relating to His | And what kind of "mercy" is "great"? When foreknowledge; and though called "demoniac" we give not of our abundance, but of our defiand "madman," by men who had received from ciency. But if we give not even of our abunHim ten thousand benefits, and that not once or twice but many times, not only did He refrain from avenging Himself, but even ceased not to benefit them. To benefit, do I say? He laid down His life for them, and while being crucified spake in their behalf to His Father. This then let us also imitate, for to be a disciple of Christ, is the being gentle and kind. But whence can this gentleness come to us? If we continually reckon up our sins, if we mourn, if we weep; for neither doth a soul that dwelleth in the company of so much grief endure to be provoked What then did Christ? He answered nothing to these things. Before this He had replied, "I have not a devil"; but not so now; for since He had afforded proof by His actions, He afterwards held His peace. For neither were they worthy of an answer, who said that He was possessed of a devil, on account of those actions for which they ought to have admired and deemed Him to be God. And how were any farther refutations from Him needed, when they opposed and refuted each other? Wherefore He was silent, and bore all mildly. And not for this reason alone, but also to teach us all meekness and long-suffering. 1 πάλιν ἐπέστη. dance, what hope shall there be for us? Whence shall we have deliverance from those woes? Where shall we be enabled to flee and to find salvation? For if the virgins after so many and so great toils found no comfort anywhere, who shall stand forth for us when we hear those fearful words of the Judge Himself, addressing and reproaching us, because "I was an hungered, and ye gave Me no meat; for inasmuch," It saith, "as ye did it not unto one of the least of these, ye did it not unto Me"; saying this not 2 merely of His disciples, nor of those who have and received from them ten thousand wounds, taken upon themselves the ascetic life, but of they will be in no better condition than a tossing every faithful man. For such an one though he sea, when the image of the faces, the gestures, be a slave, or one of those that beg in the the speeches, the walk, and all the rest, stand market-place, yet if he believeth in God, ought before their eyes and besiege their soul. But by right to enjoy all our good will. And if we they who come forth from a prison will suffer neglect such an one when naked or hungry, we nothing of this kind, but will enjoy great calm shall hear those words. With reason. For what and tranquillity. For the compunction arising difficult or grievous thing hath He demanded from the sight of the prisoners, quenches all that of us? What that is not of the very lightest fire. And if a woman that is an harlot and a and easiest? He saith not, "I was sick, and ye wanton meet a man coming forth from among restored Me not," but," and ye visited Me not." the prisoners, she will work him no mischief. He saith not, "I was in prison, and ye delivered For becoming for the time to come, as it were, Me not," but," and ye came not unto Me." In incapable of molding, he will thus not be proportion therefore as the commands are easy, taken by the nets of her countenance, because so is the punishment greater to them that dis- instead of that wanton countenance there will obey. For what is easier, tell me, than to walk then be placed before his eyes the fear of the forth and enter into a prison? And what more Judgment. On this account, he who had gone pleasant? For when thou seest some bound, over every kind of luxury said, "It is better to others covered with filth, others with uncut hair go into the house of mourning than into the and clothed in rags, others perishing with hun-house of mirth." (Eccl. vii. 2.) And so "here" ger, and running like dogs to your feet, others thou wilt show forth great wisdom, and "there" with deep ploughed sides,' others now returning wilt hear those words which are worth ten thouin chains from the market-place, who beg all sand blessings. Let us then not neglect such. day and do not collect even necessary suste- a practice and occupation. For although we be nance, and yet at evening are required by those not able to bring them food, nor to help them set over them to furnish that wicked and savage by giving money, yet shall we be able to comservice; though thou be like any stone, thou fort them by our words, and to raise up the wilt certainly be rendered kinder; though thou drooping spirit, and to help them in many other livest a soft and dissipated life, thou wilt cer- ways by conversing with those who cast them tainly become wiser, when thou observest the into prison, and by making their keepers kinder, nature of human affairs in other men's misfor- and we certainly shall effect either small or great tunes; for thou wilt surely gain an idea of that good. But if thou sayest that the men there are fearful day, and of its varied punishments. Re- neither men of condition," nor good, nor gentle, volving and considering these things, thou wilt but man-slayers, tomb-breakers, cut-purses, adulcertainly cast out both wrath and pleasure, and terers, intemperate, and full of many wickedthe love of worldly things, and wilt make thy nesses, by this again thou showest to me a soul more calm than the calmest harbor; and pressing reason for spending time there. For thou wilt reason concerning that Judgment seat, we are not commanded to take pity on the good reflecting that if among men there is so much and to punish the evil, but to manifest this lovforethought, and order, and terror, and threat-ingkindness to all men. "Be ye," It saith, "like enings, much more will there be with God. to My Father which is in heaven, for He "For there is no power but from God." (Rom. maketh His sun to rise on the evil and on the xiii. 1.) He therefore who permitteth rulers to good, and sendeth rain on the just and on the order these things thus, will much more do the unjust." (Matt. v. 45.) Do not then accuse same Himself. other men's faults bitterly, nor be a severe judge, but mild and merciful. For we also, if we have not been adulterers, or tomb-breakers, or cutpurses, yet have we other transgressions which deserve infinite punishment. Perchance we have called our brother "fool," which prepares for us the pit; we have looked on women with unchastened eyes, which constitutes absolute adultery; and what is more grievous than all, we partake not worthily of the Mysteries, which maketh us guilty of the Body and Blood of [5.] And certainly were there not this fear, all would be lost, when though such punishments hang over them, there are many who go over to the side of wickedness. These things if thou wisely observe, thou wilt be more ready-minded towards alms-doing, and wilt reap much pleasure, far greater than those who come down from the theater. For they when they remove from thence are inflamed and burn with desire. Having seen those women hovering on the stage, 1 πλευράς διωρυγμένους. 3 * λειτουργίαν seems to mean a daily contribution demanded by the keepers out of the sum which prisoners gained by begging. lit. "winged." 6 7 4 andaσtos, possibly a corrupt form for ȧnéλaσTOS. Dr. Heyse "That ye may be the children of," &c., N. T. Christ. Let us then not be bitter enquirers into is he the only house-breaker who breaks through the conduct of others, but consider our own a wall and steals anything within, but that man state, so shall we desist from this inhumanity and also who corrupts justice, and takes anything cruelty. Besides this, it may be said that we from his neighbor. shall there find many good men, and often men worth as much as all the city. Since even that prison-house in which Joseph was had in it many evil men, yet that just man had the care of them all, and was, with the rest, concealed as to his real character; for he was worth as much as all the land of Egypt, yet still he dwelt in the prison-house, and no one knew him of those that were within it. Thus also even now it is likely that there are1 many good and virtuous men, though they be not visible to all men, and the care thou takest of such as these gives thee a return for thy exertions in favor of the whole. Or if there be none such, still even in this case great is thy recompense; for thy Lord conversed not with the just only, while He avoided the unclean, but received with kindness both the Canaanitish woman, and her of Samaria, the abominable and impure; another also who was a harlot, on whose account the Jews reproached Him, He both received and healed, and allowed His feet to be washed by the tears of the polluted one, teaching us to condescend to those that are in sin, for this most of all is kindness. What sayest thou? Do robbers and tombbreakers dwell in the prison? And, tell me, are all they just men that dwell in the city? Nay, are there not many worse even than these, robbing with greater shamelessness? For the one sort, if there be no other excuse for them, at least put before themselves the veil of solitude and darkness, and the doing these things clandestinely; but the others throw away the mask, and go after their wickedness with uncovered head, being violent, grasping, and covetous. Hard it is to find a man pure from injustice. [6.] If we do not take by violence gold, or such and such a number of acres of land, yet we bring about the same end by deceit and robbery in lesser matters, and where we are able to do so. For when in making contracts, or when we must buy or sell anything, we dispute and strive to pay less than the value, and use our utmost endeavors to have it so, is not the action robbery? Is it not theft and covetousness? Tell not me that thou hast not wrested away houses or slaves, for injustice is judged not by the measure of the things taken, but by the intention of those who commit the robbery. Since "just" and "unjust" have the same force in great and in little things; and I call cut-purses alike the man who cuts through a purse and takes the gold, and him who buying from any of the market people deducts something from the proper price; nor 1 i.e. "in prison." Yet let not Let us not then pass by our own faults, and become judges of other men's; nor let us, when it is time for lovingkindness, be searching out their wickedness; but considering what our own state was once, let us now be gentle and kind. What then was our state? Hear Paul say; "For we ourselves also were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, hateful, and hating one another" (Tit. iii. 3); and again, “We were by nature children of wrath." (Eph. ii. 3.) But God seeing us as it were confined in a prison-house, and bound with grievous chains, far more grievous than those of iron, was not ashamed of us, but came and entered the prison, and, though we deserved ten thousand punishments, both brought us out from hence, and brought us to a kingdom, and made us more glorious than the heaven, that we also might do the same according to our power. For when He saith to His disciples, "If I, your Lord and Master, have washed your feet, ye also ought to wash one another's feet; for I have given you an example, that ye should do as I have done to you" (c. xiii. 14), He writeth this law not merely for the washing the feet, but also in all the other acts which He manifested towards us. Is it a manslayer who inhabits the prison? us be weary in doing Him good. breaker, or an adulterer? Let us pity not his wickedness, but his calamity. But often, as I before said, one will be found there worth ten thousand; and if thou goest continually to the prisoners, thou shalt not miss so great a prize. For as Abraham, by entertaining even common guests, once met with Angels, so shall we meet with great men too, if we make the action a business. And if I may make a strange assertion, he who entertains a great man is not so worthy of praise as he who receives the wretched and miserable. For the former hath, in his own life, no slight occasion of being well treated, but the other, rejected and given up by all, hath one only harbor, the pity of his benefactor; so that this most of all is pure kindness. He, moreover, who shows attention to an admired and illustrious man, doth it often for ostentation among men, but he who tends the abject and despairing, doth it only because of the command of God. Wherefore, if we make a feast, we are bidden to entertain the lame and halt, and if we do works of mercy, we are bidden to do them to the least and meanest. "For," It saith, "inasmuch as ye have done it unto one of the least of these, ye have done it unto Me." (Matt. xxv. 45.) Knowing, therefore, the treasure which Is it a tomb is laid up in that place, let us enter contin- the prisoners listened with much stillness. For ually, and make it our business, and turn there nothing renders the soul so fit for heavenly wisour eager feelings about theaters. If thou hast nothing to contribute, contribute the comfort of thy words. For God recompenseth not only him that feedeth, but him also who goeth in. When thou enterest and arouseth the trembling and fearful soul, exhorting, succoring, promising assistance, teaching it true wisdom, thou shalt thence reap no small reward. For if thou shouldest speak in such manner outside the prison, many will even laugh, being dissipated by their excessive luxury but those who are in adversity, having their minds humbled, shall meekly attend to thy words, and praise them, and become better men. Since even when Paul preached, the Jews often derided him, but dom as calamity and temptation, and the pressure of affliction. Considering all these things, and how much good we shall work both to those within the prison, and to ourselves, by being continually mixed up with them, let us there spend the time we used to spend in the market-place, and in unseasonable occupations, that we may both win them and gladden ourselves, and by causing God to be glorified, may obtain the everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen. HOMILY LXI. JOHN X. 22-24. [1.] EVERY virtue is a good thing, but most of all gentleness and meekness. This showeth us men; this maketh us to differ from wild beasts; this fitteth us to vie with Angels. Wherefore Christ continually expendeth many words about this virtue, bidding us be meek and gentle. Nor doth He merely expend words about it, but also teacheth it by His actions; at one time buffeted and bearing it, at another reproached and plotted against; yet again coming to those who plotted against Him. For those men who had called Him a demoniac, and a Samaritan, and who had often desired to kill Him, and had cast stones at Him, the same surrounded and asked Him, "Art thou the Christ?" Yet not even in this case did He reject them after so many and so great plots against Him, but answered them with great gentleness. But it is necessary rather to enquire into the whole passage from the beginning. "It was," It saith, "at Jerusalem, the Feast of the dedication, and it was winter." This feast was a great and national one. For they celebrated with great zeal the day on which the Temple was rebuilt, on their return from their long captivity in Persia. At this feast Christ also was present, for henceforth He continually 1 i.e. the prison. 2 al. "feed," al. "bury." 3 διακεχυμένοι. abode in Judæa, because the Passion was nigh. "Then came the Jews round about Him, and said, How long dost thou make us to doubt?" "If thou be the Christ, tell us plainly." He did not reply, "What enquire ye of Me? Often have ye called Me demoniac, madman, and Samaritan, and have deemed me an enemy of God, and a deceiver, and ye said but now, Thou bearest witness of thyself, thy witness is not true; how is it then that ye seek and desire to learn from Me, whose witness ye reject?" But He said nothing of the kind, although He knew that the intention with which they made the enquiry was evil. For their surrounding Him and saying, "How long dost thou make us to doubt?" seemed to proceed from a certain longing and desire of learning, but the intention with which they asked the question was corrupt and deceitful. For since His works admitted not of their slander and insolence, while they might attack His sayings by finding out in them a sense other than that in which they were spoken, they continually proposed questions, desiring to silence Him by means of His sayings; and when they could find no fault with His works, they wished to find a handle in His words. Therefore they said, "Tell us"; yet He had often told them. For He said to the woman of Samaria, "I Am that speak unto thee (c. iv. 26); and to the blind man, "Thou hast both seen Him, and it is He that or, "What seek ye." 4 al. " we mix." 5 lit. " at the doors." |