Homilies on the Gospel of John — Homily 59

Those who suffer anything terrible and are insulted for the sake of the truth and the confession of Christ are especially honored. For the one who loses his possessions for His sake is the one who truly finds them; the one who hates his own life is the one who truly loves it; so too the one who is insulted is the one who is truly honored. This is what happened in the case of the blind man. The Jews cast him out from the Temple, and the Lord of the Temple found him; he was separated from that diseased company, and met with the Fountain of salvation; he was dishonored by those who dishonored Christ, and was honored by the Lord of Angels. These are the rewards of truth. And so we too, if we leave our possessions in this world, find confidence in the next; if here we give to the afflicted, we shall have rest in heaven; if we are insulted for the sake of God, we are honored both here and there.

1. They who for the sake of the truth and the confession of Christ suffer anything terrible and are insulted, these are especially honored. For as he who loses his possessions for His sake, the same it is who most finds them; as he who hates his own life, the same it is who most loves it; so too he who is insulted, is the same who is most honored. As fell out in the case of the blind man. The Jews cast him out from the Temple, and the Lord of the Temple found him; he was separated from that pestilent company, and met with the Fountain of salvation; he was dishonored by those who dishonored Christ, and was honored by the Lord of Angels. Such are the prizes of truth. And so we, if we leave our possessions in this world, find confidence in the next; if here we give to the afflicted, we shall have rest in heaven; if we be insulted for the sake of God, we are honored both here and there.

When they had cast him out from the Temple, Jesus found him. The Evangelist shows that He came for the purpose of meeting him. And observe how He rewards him with the greatest of blessings. For He made Himself known to the man who did not know Him before, and enrolled him into the company of His own disciples. Observe also how the Evangelist describes the exact circumstances. When Christ said, "Do you believe in the Son of God?" the man replied, "Lord, who is He?" For he did not yet know Him, even though he had been healed, because he was blind before he came to his Benefactor, and after the cure he was being harassed by those dogs. Therefore, like some judge at the games, He receives the champion who had worked hard and won the crown. And what does He say? "Do you believe in the Son of God?" What is this—after so much arguing against the Jews, after so many words, He asks him, "Do you believe?" He did not say this out of ignorance, but because He wanted to make Himself known and to show that He highly valued the man's faith. This great crowd, He says, has insulted Me, but I make no account of them. There is one thing I care about: that you should believe. For one person who does the will of God is better than ten thousand transgressors. "Do you believe in the Son of God?" Having been present and approving what the man had said, He asks this question. First, He brought him to a state of longing for Himself. For He did not say directly, "Believe," but asked it as a question. What then did the man say? "Lord, who is He, that I might believe in Him?" This expression comes from a longing and seeking soul. He does not know the One in whose defense he had spoken so much—so that you may learn his love of truth. For he had not yet seen Him.

When they had cast him out from the Temple, Jesus found him. The Evangelist shows, that He came for the purpose of meeting him. And observe how He recompenses him, by that which is the chiefest of blessings. For He made Himself known to him who before knew Him not, and enrolled him into the company of His own disciples. Observe also how the Evangelist describes the exact circumstances; for when Christ had said, Do you believe in the Son of God? the man replied, Lord, who is He? For as yet he knew Him not, although he had been healed; because he was blind before he came to his Benefactor, and after the cure, he was being worried by those dogs. Therefore, like some judge at the games, He receives the champion who had toiled much and gained the crown. And what says He? Do you believe in the Son of God? What is this, after so much arguing against the Jews, after so many words, He asks him, Do you believe? He spoke it not from ignorance, but desiring to make Himself known, and showing that He gently valued the man's faith. This great multitude, He says, has insulted Me, but of them I make no account; for one thing I care, that you should believe. For better is one who does the will of God, than ten thousand transgressors. Do you believe in the Son of God? As having both been present, and as approving what had been said by him, He asks this question; and first, He brought him to a state of longing for Himself. For He said not directly, Believe, but in the way of an enquiry. What then said the man? Lord, who is He, that I might believe in Him? The expression is that of a longing and enquiring soul. He knows not Him in whose defense he had spoken so much, that you may learn his love of truth. For he had not yet seen Him.

He did not say "I am He," but rather in a cautious and restrained way, "You have both seen Him." This was still unclear, so He adds more plainly, "It is He that talks with you."

He said not I am He, but as yet in an intermediate and reserved manner, You have both seen Him. This was still uncertain; therefore He adds more clearly, It is He that talks with you.

He did not say, I am the one who healed you, who told you to go wash in Siloam. Instead, staying silent about all these things, He says, Do you believe in the Son of God? Then the man, showing his great eagerness, immediately worshipped Him. Few of those who were healed had done this—for example, the lepers and some others—thereby declaring His divine power through this act. So that no one might think that what the man had said was merely words, he also added the deed. After he had worshipped, Christ said,

He said not, I am He that healed you, that bade you, Go, wash in Siloam; but keeping silence on all these points, He says, Do you believe in the Son of God? and then the man, showing his great earnestness, straightway worshipped; which few of those who were healed had done; as, for instance, the lepers, and some others; by this act declaring His divine power. For that no one might think that what had been said by him was a mere expression, he added also the deed. When he had worshipped, Christ said,

Paul says the same thing: What shall we say then? That the Gentiles who did not pursue righteousness have obtained righteousness, even the righteousness that comes from faith in Jesus; but Israel, which pursued the law of righteousness, has not attained to the law of righteousness. By saying "For judgment I have come into this world," He both strengthened the man with respect to faith and stirred up those who were following Him—for the Pharisees were following Him. And when He said "For judgment," He was speaking with reference to a greater punishment, showing that those who had passed judgment against Him had received judgment against themselves, and that those who had condemned Him as a sinner were themselves the ones condemned. In this passage He speaks of two recoveries of sight and two blindnesses: one physical, the other spiritual.

So also says Paul; What shall we say then? That the Gentiles which followed not after righteousness have attained to righteousness, even the righteousness which is of the faith of Jesus; but Israel, which followed after the law of righteousness, has not attained to the law of righteousness. Romans 9:30-31 By saying, For judgment I have come into this world, He both made the man stronger respecting the faith, and aroused those who followed Him; for the Pharisees were following Him. And the, For judgment, He spoke with reference to a greater punishment; showing that they who had given sentence against Him, had received sentence against themselves; that they who had condemned Him as a sinner, were themselves the persons condemned. In this passage He speaks of two recoveries of sight, and two blindnesses; one sensible, the other spiritual.

As in another place they said, We were never servants to any man; and, We be not born of fornication (8:33, 41), so now they focus only on material things and are ashamed of this kind of blindness. Then to show that it was better for them to be blind than seeing, He says,

As in another place they said, We were never servants to any man; and, We be not born of fornication c. viii. 33, 41; so now they gape on material things alone, and are ashamed of this kind of blindness. Then to show that it was better for them to be blind than seeing, He says,

Since they considered the calamity something to be ashamed of, He turns this back on their own heads, telling them that this very thing would have made their punishment more bearable. He cuts away on every side their human thoughts and leads them to a conception that is lofty and marvelous.

Since they deemed the calamity a matter to be ashamed of, He turns this back upon their own head, telling them, that this very thing would have rendered your punishment more tolerable; cutting away on every side their human thoughts, and leading them to a notion high and marvelous.

But now you say, "We see."

But now ye say, We see.

As He says in another passage, "Of whom you said that He was your God" (John 8:54), so here too: "Now you say that you see, but you do not see." He shows that what they thought was something greatly praiseworthy actually brought punishment upon them. He also comforted the man who was blind from birth concerning his former disabled condition, and then speaks about their blindness. For He directs His entire message to this purpose: that they cannot say, "We did not refuse to come to you because of our blindness, but we turn away and avoid you because you are a deceiver."

As He says in that other place, Of whom you said that He was your God John 8:54; so too here, Now ye say that you see, but you see not. He shows that what they deemed a great matter for praise, brought punishment upon them. He also comforted him who was blind from his birth, concerning his former maimed state, and then speaks concerning their blindness. For He directs His whole speech to this end, that they may not say, We did not refuse to come to you owing to our blindness, but we turn away and avoid you as a deceiver.

The Evangelist mentioned that those Pharisees who were with Him heard these things and said, "Are we blind also?" not without reason, but to remind you that these were the very men who first withdrew from Him and then stoned Him, since they were people who followed Him only superficially and who easily changed to the opposite opinion. How then does He prove that He is not a deceiver but a Shepherd? By setting forth the distinguishing marks of both the shepherd and the one who is a deceiver and a spoiler, and from these giving them the opportunity to examine the truth of the matter. And first He shows who is a deceiver and a spoiler, calling him so from the Scriptures, and saying,

2. And not without a cause has the Evangelist mentioned, that they of the Pharisees who were with Him heard these things, and said, Are we blind also? but to remind you that these were the men who first withdrew from and then stoned Him, for they were persons who followed Him superficially, and who easily changed to the contrary opinion. How then does He prove that He is not a deceiver, but a Shepherd? By laying down the distinguishing marks both of the shepherd, and of him who is a deceiver and a spoiler, and from these affording them opportunity of searching into the truth of the matter. And first He shows who is a deceiver and a spoiler, calling him so from the Scriptures, and saying,

Observe the marks of a robber: first, that he does not enter openly; second, not according to the Scriptures, for this is what is meant by not entering by the door. Here also He refers to those who had come before, and to those who would come after Him—Antichrist and the false Christs, Judas and Theudas, and whatever others there have been of the same kind. And He rightly calls the Scriptures a door, for they bring us to God and open to us the knowledge of God. They make the sheep, they guard them, and do not allow the wolves to come in after them. For Scripture, like a secure door, bars the passage against the heretics, placing us in a state of safety regarding all that we desire, and not allowing us to wander. If we do not undo it, we will not easily be conquered by our enemies. Through it we can know all—both those who are shepherds and those who are not. But what does entering into the fold mean? It refers to the sheep and the care of them. For whoever does not use the Scriptures but climbs up some other way—that is, whoever cuts out for himself another and unusual way—that person is a thief. Do you see from this too that Christ agrees with the Father, in that He brings forward the Scriptures? For this reason He also said to the Jews, "Search the Scriptures," and brought forward Moses, and called him and all the Prophets witnesses, for "all who hear the Prophets will come to Me," and "Had you believed Moses, you would have believed Me." But here He has put the same thing metaphorically. And by saying "climbs up some other way," He alluded to the Scribes, because they taught as commandments the doctrines of men and transgressed the Law—with which He reproached them, saying, "None of you keeps the Law." He rightly said "climbs up," not "enters in," since to climb is the act of a thief intending to leap over a wall, and who does everything with danger. Have you seen how He has sketched the robber? Now observe the character of the shepherd. What then is it?

Observe the marks of a robber; first, that he does not enter openly; secondly, not according to the Scriptures, for this is the, not by the door. Here also He referrs to those who had been before, and to those who should be after Him, Antichrist and the false Christs, Judas and Theudas, and whatever others there have been of the same kind. And with good cause He calls the Scriptures a door, for they bring us to God, and open to us the knowledge of God, they make the sheep, they guard them, and suffer not the wolves to come in after them. For Scripture, like some sure door, bars the passage against the heretics, placing us in a state of safety as to all that we desire, and not allowing us to wander; and if we undo it not, we shall not easily be conquered by our foes. By it we can know all, both those who are, and those who are not, shepherds. But what is into the fold? It refers to the sheep, and the care of them. For he that uses not the Scriptures, but climbs up some other way, that is, who cuts out for himself another and an unusual way, the same is a thief. Do you see from this too that Christ agrees with the Father, in that He brings forward the Scriptures? On which account also He said to the Jews, Search the Scriptures John 5:39; and brought forward Moses, and called him and all the Prophets witnesses, for all, says He, who hear the Prophets shall come to Me; and, Had ye believed Moses, you would have believed Me. But here He has put the same thing metaphorically. And by saying, climbs up some other way, He alluded to the Scribes, because they taught for commandments the doctrines of men, and transgressed the Law Matthew 15:9; with which He reproached them, and said, None of you does the Law. John 7:19 Well did He say, climbs up, not enters in, since to climb is the act of a thief intending to overleap a wall, and who does all with danger. Have you seen how He has sketched the robber? Now observe the character of the shepherd. What then is it?

He has laid out the distinguishing marks of the shepherd and of the evildoer. Now let us see how He applies what follows to these marks. "To him the doorkeeper opens," He says. He continues using the metaphor to make His teaching more forceful. But if you want to examine the parable word by word, nothing prevents you from understanding Moses as the doorkeeper, since the oracles of God were entrusted to him. The sheep hear his voice, and he calls his own by name. Because they kept saying everywhere that He was a deceiver, and backed this up with their own unbelief, saying, "Which of the rulers has believed on him?" (John 7:48), He shows that they should not call Him a spoiler and deceiver based on those people's unbelief. Instead, those people, because they paid no attention to Him, were therefore excluded from the category of sheep. For if it is the shepherd's role to enter through the proper door, and if He entered through this door, then all who followed Him could be sheep, while those who tore themselves away did not damage the Shepherd's reputation but cast themselves out from the family of the sheep. And if later He says that He is the door, we must not be confused again, for He also calls Himself Shepherd and Sheep, and proclaims His dispensations in different ways. Thus, when He brings us to the Father, He calls Himself a Door; when He takes care of us, a Shepherd. And it is so that you will not suppose that bringing us to the Father is His only role that He calls Himself a Shepherd. And the sheep hear his voice, and he calls his own sheep, and leads them out, and goes before them. Shepherds actually do the opposite, for they follow behind them. But He acts differently to show that He will lead all people to the truth, just as when He sent out the sheep, He sent them not away from wolves but into the midst of wolves (Matthew 10:16). For this manner of keeping sheep is far more wonderful than ours. It seems to me that He is also alluding to the blind man, for him too, having called, He led out from among the Jews, and the man heard His voice and recognized it.

3. He has set down the marks of the shepherd, and of the evil doer; let us now see how He has fitted to them what follows. To him, He says, the doorkeeper opens; He continues in the metaphor to make the discourse more emphatic. But if you should be minded to examine the parable word by word, there is nothing to hinder you from supposing Moses to be the doorkeeper, for to him were entrusted the oracles of God. Whose voice the sheep hear, and he calls his own by name. Because they everywhere said that He was a deceiver, and confirmed this by their own unbelief, saying, Which of the rulers has believed on him? John 7:48 He shows that they ought not on account of the unbelief of those persons to call Him a spoiler and deceiver, but that they, because they gave no heed to Him were consequently even excluded from the rank of sheep. For if a shepherd's part is to enter through the usual door, and if He entered through this, all they who followed Him might be sheep, but they who rent themselves away, hurt not the reputation of the Shepherd, but cast themselves out from the kindred of the sheep. And if farther on He says that He is the door, we must not again be disturbed, for He also calls Himself Shepherd, and Sheep, and in different ways proclaims His dispensations. Thus, when He brings us to the Father, He calls Himself a Door, when He takes care of us, a Shepherd; and it is that you may not suppose, that to bring us to the Father is His only office, that He calls Himself a Shepherd. And the sheep hear his voice, and he calls his own sheep, and leads them out, and goes before them. Shepherds indeed do the contrary, for they follow after them; but He to show that He will lead all men to the truth, does differently; as also when He sent the sheep, He sent them, not out of the way of wolves, but in the midst of wolves. Matthew 10:16 For far more wonderful is this manner of keeping sheep than ours. He seems to me also to allude to the blind man, for him too, having called, He led out from the midst of the Jews, and the man heard His voice, and knew it.

Certainly here He speaks of Theudas and Judas (for all who believed in them were scattered, as Acts 5:36 says), or of the false Christs who would deceive people after that time. In case anyone should say that He was one of these, He separates Himself from them in many ways. The first difference He sets down is His teaching from the Scriptures, for He used these to lead people to Him, but the others did not draw people after them through the Scriptures. The second is the obedience of the sheep, for everyone believed in Him not only while He lived but also when He had died, whereas the others were immediately abandoned. Along with these we may mention a third difference, which is no small matter. They all acted as rebels trying to cause revolts, but He placed Himself so far from such suspicion that when they wanted to make Him a king, He fled. And when they asked, "Is it lawful to give tribute to Caesar?" He told them to pay it, and He Himself gave the two-drachma piece (Matthew 17:27). Besides this, He came for the saving of the sheep, "that they might have life, and that they might have it more abundantly" (John 10:10), but the others deprived them even of this present life. They betrayed those entrusted to them and fled, but He stood firm so nobly that He even gave up His life. They unwillingly, under compulsion, and desiring to escape, suffered what they suffered, but He willingly and by choice endured all.

Certainly here He speaks of Theudas and Judas, (for all, as many as believed on them, were scattered [ Acts v. 36], It says,) or of the false Christs who after that time should deceive. For lest any should say that He was one of these, He in many ways separates Himself from them. And the first difference He sets down is His teaching from the Scriptures; for He by means of these led men to Him, but the others did not from these draw men after them. The second is, the obedience of the sheep; for on Him they all believed, not only while He lived, but when He had died; the others they straightway left. With these we may mention a third difference, no trifling one. They did all as rebels, and to cause revolts, but He placed Himself so far from such suspicion, that when they would have made Him a king, He fled; and when they asked, Is it lawful to give tribute unto Cæsar? He bade them pay it, and Himself gave the two drachm piece. Matthew 17:27 Besides this, He indeed came for the saving of the sheep, That they might have life, and that they might have more abundantly John 10:10, but the others deprived them even of this present life. They betrayed those who were entrusted to them and fled, but He withstood so nobly as even to give up His life. They unwillingly, and by compulsion, and desiring to escape, suffered what they suffered, but He willingly and by choice endured all.

And why did He speak obscurely? Because He wanted to make them more attentive; when He had accomplished this, He removes the obscurity, saying,

And wherefore spoke He obscurely? Because He would make them more attentive; when He had effected this, He removes the obscurity, saying,

As if He had said, they shall be in safety and security (but by pasture He here means His nurturing and feeding the sheep, and His power and Lordship), that is, they shall remain within, and no one shall thrust them out. This took place in the case of the Apostles, who came in and went out securely, having become lords of all the world, and no one was able to cast them out.

As though He had said, shall be in safety and security, (but by pasture, He here means His nurturing and feeding the sheep, and His power and Lordship,) that is, shall remain within, and none shall thrust him out. Which took place in the case of the Apostles, who came in and went out securely, as having become lords of all the world, and none was able to cast them out.

He does not here speak of the Prophets, as the heretics claim, because all who believed in Christ also listened to them and were convinced by them. Rather, he speaks of Theudas and Judas and the other troublemakers. Besides, when he says the sheep did not hear them, he does so as praise. Nowhere do we see him praising those who refused to listen to the Prophets; on the contrary, he reproaches and accuses them severely. From this it is clear that the phrase "did not hear" refers to those leaders of rebellion.

He does not here speak of the Prophets, (as the heretics assert,) for as many as believed on Christ did hear them also, and were persuaded by them; but of Theudas and Judas, and the other exciters of sedition. Besides, He says, the sheep did not hear them, as praising them; now nowhere is He seen to praise those who refused to hearken to the Prophets, but, on the contrary, to reproach and accuse them vehemently; whence it is evident that the, did not hear, refers to those leaders of sedition.

This happened when all their followers were killed and died.

Which then took place when all (their followers) were slain and perished.

But I have come so that they might have life, and have it more abundantly.

But I have come that they might have life, and that they might have more.

And what is more than life, tell me? The kingdom of heaven. But He does not yet say this; instead, He dwells on the name of life, which was familiar to them.

And what is more than life, tell me? The kingdom of heaven. But He does not as yet say this, but dwells on the name of life, which was known to them.

Here He speaks next about the Passion, showing that it would be for the salvation of the world and that He came to it willingly. Then again He mentions the character of the shepherd and the hireling.

Here He next speaks concerning the Passion, showing that this should be for the salvation of the world, and that He came to it not unwillingly. Then again He mentions the character of the shepherd and the hireling.

For the shepherd lays down his life.

For the shepherd lays down his life.

Here He declares Himself to be Master just as the Father is, since He is the Shepherd and the sheep are His. Do you see how He speaks in a more elevated manner in His parables, where the meaning is concealed, and gives no open opportunity for criticism to the listeners? What then does this hireling do? He sees the wolf coming and leaves the sheep, and the wolf comes and scatters them. This is what those false teachers did, but He did the opposite. For when He was taken, He said, Let these go their way, so that the saying might be fulfilled that not one of them was lost. Here also we may understand a spiritual wolf to be meant, for Christ did not allow him to go and seize the sheep. But he is not only a wolf, but also a lion. Because it says, our adversary the devil walks about as a roaring lion. He is also a serpent and a dragon, for Scripture says, Tread on serpents and scorpions.

Here He declares Himself to be Master even as the Father, if so be that He is the Shepherd, and the sheep are His. Do you see how He speaks in a more lofty tone in His parables, where the sense is concealed; and gives no open handle to the listeners? What then does this hireling? He sees the wolf coming, and leaves the sheep, and the wolf comes, and scatters them. This those false teachers did, but He the contrary. For when He was taken, He said, Let these go their way, that the saying might be fulfilled c. xviii. 8, 9, that not one of them was lost. Here also we may suspect a spiritual wolf to be intended; for neither did Christ allow him to go and seize the sheep. But he is not a wolf only, but a lion also. Because our adversary the devil, It says, walks about as a roaring lion. 1 Peter 5:8 He is also a serpent, and a dragon; for, Tread ye on serpents and scorpions. Luke 10:19

Therefore, I beg you, let us remain as sheep feeding under this Shepherd. And we will remain if we obey Him, if we hear His voice, if we do not follow a stranger. And what is His voice? "Blessed are the poor in spirit, blessed are the pure in heart, blessed are the merciful." If we live this way, we will remain under the Shepherd, and the wolf will not be able to enter. Or if he does attack us, he will do so to his own harm. For we have a Shepherd who loves us so much that He gave even His life for us. When He is both powerful and loves us, what can prevent us from being saved? Nothing, unless we ourselves turn away from Him. And how can we turn away? Hear Him saying, "You cannot serve two masters, God and mammon." If we serve God, then we will not submit to the tyranny of mammon. And truly the desire for riches is more bitter than any tyranny, for it brings no pleasure, but only cares, jealousies, schemes, hatred, false accusations, and countless obstacles to virtue—laziness, self-indulgence, greed, drunkenness—which make even free people slaves. In fact, worse than slaves purchased with money, slaves not to other people, but to the most grievous passions and diseases of the soul. Such a person dares to do many things displeasing to God and to other people, fearing that someone might remove this dominion from him. What bitter slavery, what devilish tyranny! For the most terrible thing of all is that when we are entangled in such evils, we are pleased with them and embrace our chains. Living in a dark prison, we refuse to come out into the light, but rivet evil upon ourselves and rejoice in our sickness. As a result, we cannot be freed, and we are in a worse state than those who work in the mines, enduring labor and suffering but not enjoying the fruit. And what is truly worse than all this, if anyone wants to free us from this bitter captivity, we do not allow it, but are even annoyed and displeased. In this respect we are no better than madmen, or rather in a much more miserable state than any such person, since we are not even willing to be delivered from our madness. What? Was it for this, O man, that you were brought into the world? Was it for this that you were made human, that you might work in these mines and gather gold? God did not create you in His Image for this, but so that you might please Him, obtain the things to come, and join the choir of Angels. Why do you banish yourself from such a relationship and thrust yourself into the extreme of dishonor and degradation? The one who came by the same birth pangs as you—I mean the spiritual birth pangs—is dying of hunger, and you are bursting with fullness. Your brother goes about with a naked body, but you provide garments even for your garments, heaping up all this clothing for the worms. How much better it would have been to put them on the bodies of the poor! In that way they would have remained undestroyed, would have freed you from all worry, and would have won for you the life to come. If you do not want them to be moth-eaten, give them to the poor—these are the ones who know how to shake these garments well. The Body of Christ is more precious and more secure than the storage chest, for not only does It keep the garments safe and preserve them unconsumed, but It even makes them brighter. Often the chest is stolen along with the garments and causes you the greatest loss, but this place of safety not even death can harm. With It we need neither doors nor locks nor watchful servants nor any other such security, for our possessions are free from all treacherous attacks and are stored under guard, as we might imagine things stored in heaven would be, for that place is inaccessible to all wickedness. I continually say these things to you, and though you hear them, you are not persuaded. The reason is that we have souls that are petty, gaping at the earth, groveling on the ground. Or rather, God forbid that I should condemn all of you as wicked, as if all were incurably diseased. For even if those who are drunk with riches stop their ears against my words, those who live in poverty will be able to see clearly what I am saying. But what, someone says, does this have to do with the poor? For they have no gold or such garments. No, but they have bread and cold water, they have two small coins and feet to visit the sick, they have a tongue and speech to comfort the bedridden, they have a house and shelter to take in the stranger. We do not demand from the poor such and such a number of talents of gold—those we ask from the rich. But if a person is poor and comes to the doors of others, our Lord is not ashamed to receive even a single small coin, but will say that He has received more from the giver than from those who put in much. How many of those who now stand here would have wanted to be born at that time when Christ walked about the earth in the flesh, to have conversed and eaten with Him? Look, this can be done now. We can invite Him more than they did then to a meal and feast with Him, and that to greater benefit. For of those who then feasted with Him, many even perished, like Judas and others like him. But everyone who invites Him to their homes now and shares table and roof with Him will enjoy a great blessing. "Come, you blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world. For I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; sick, and you visited Me; I was in prison and you came to Me." So that we may hear these words, let us clothe the naked, let us bring in the stranger, feed the hungry, give drink to the thirsty, let us visit the sick and look upon the one who is in prison, so that we may have boldness and obtain forgiveness of our sins and share in those good things which surpass both speech and thought. May we all obtain these things through the grace and loving-kindness of our Lord Jesus Christ, to whom be the glory and the might forever. Amen.

4. Wherefore, I beseech you, let us remain pasturing beneath this Shepherd; and we shall remain, if we obey Him, if we hear His voice, if we follow not a stranger. And what is His voice? Blessed are the poor in spirit, blessed are the pure in heart, blessed are the merciful. Matthew 5:3-8 If thus we do, we shall remain beneath the Shepherd, and the wolf will not be able to come in; or if he come against us, he will do so to his own hurt. For we have a Shepherd who so loves us, that He gave even His life for us. When therefore He is both powerful and loves us, what is there to hinder us from being saved? Nothing, unless we ourselves revolt from Him. And how can we revolt? Hear Him saying, You cannot serve two masters, God and mammon. Matthew 6:24 If then we serve God, we shall not submit to the tyranny of mammon. And truly a bitterer thing than any tyranny is the desire of riches; for it brings no pleasure, but cares, and envyings, and plottings, and hatred, and false accusations, and ten thousand impediments to virtue, indolence, wantonness, greediness, drunkenness, which make even freemen slaves, nay, worse than slaves bought with money, slaves not to men, but even to the most grievous of the passions, and maladies of the soul. Such a one dares many things displeasing to God and men, dreading lest any should remove from him this dominion. O bitter slavery, and devlish tyranny! For this is the most grievous thing of all, that when entangled in such evils we are pleased and hug our chain, and dwelling in a prison house full of darkness, refuse to come forth to the light, but rivet evil upon ourselves, and rejoice in our malady. So that we cannot be freed, but are in a worse state than those that work the mines, enduring labors and affliction, but not enjoying the fruit. And what is in truth worse than all, if any one desire to free us from this bitter captivity, we do not suffer it, but are even vexed and displeased, being in this respect in no better case than madmen, or rather in a much more miserable state than any such, inasmuch as we are not even willing to be delivered from our madness. What? Was it for this, O man, that you were brought into the world? Was it for this that you were made a man, that you might work in these mines, and gather gold? Not for this did God create you in His Image, but that you might please Him, that you might obtain the things to come, that you might join the choir of Angels. Why now do you banish yourself from such a relationship, and thrust yourself into the extreme of dishonor and meanness? He who came by the same birth pangs with you, (the spiritual birth pangs I mean,) is perishing with hunger, and you are bursting with fullness: your brother goes about with naked body, but you provide garments even for your garments, heaping up all this clothing for the worms. How much better would it have been to put them on the bodies of the poor; so would they have remained undestroyed, would have freed you from all care, and have won for you the life to come. If you will not have them to be moth-eaten, give them to the poor, these are they who know how to shake these garments well. The Body of Christ is more precious and more secure than the coffer, for not only does It keep the garments safe, not only does It preserve them unconsumed, but even renders them brighter. Oftentimes the coffer taken with the garments causes you the utmost loss, but this place of safety not even death can harm. With It we need neither doors nor bolts, nor wakeful servants, nor any other such security, for our possessions are free from all treacherous attacks, and are laid up under guard, as we may suppose things laid up in heaven would be; for to all wickedness that place is inaccessible. These things we cease not continually to say to you, and you hearing are not persuaded. The reason is, that we are of a soul which is mean, gaping upon the earth, groveling on the ground. Or rather, God forbid that I should condemn you all of wickedness, as though all were incurably diseased. For even if those who are drunk with riches stop their ears against my words, yet they who live in poverty will be able to look clearly to what I say. But what, says some one, has this to do with the poor? For they have no gold, or any such garments. No, but they have bread and cold water, but they have two obols, and feet to visit the sick, but they have a tongue and speech to comfort the bedridden, but they have house and shelter to make the stranger their inmate. We demand not from the poor such and such a number of talents of gold, these we ask from the rich. But if a man be poor, and come to the doors of others, our Lord is not ashamed to receive even an obol, but will say that He has received more from the giver, than from those who cast in much. How many of those who now stand here would desire to have been born at that time, when Christ went about the earth in the flesh, to have conversed and sat at meat with Him? Lo, this may be done now, we may invite Him more than then to a meal, and feast with Him, and that to greater profit. For of those who then feasted with Him many even perished, as Judas and others like him; but every one of those who invite Him to their houses now, and share with Him table and roof, shall enjoy a great blessing. Come, it says, ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world. For I was an hungered, and you gave Me meat: I was thirsty, and you gave Me drink: I was a stranger, and you took Me in; sick, and you visited Me; I was in prison, and you came unto Me. Matthew 25:34-36 That then we may hear these words, let us clothe the naked, let us bring in the stranger, feed the hungry, give the thirsty drink, let us visit the sick, and look upon him that is in prison, that we may have boldness and obtain remission of our sins, and share those good things which transcend both speech and thought. Which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be the glory and the might forever. Amen.