Homilies on the Gospel of John — Homily 64

What I have often said, I will now say: that Christ does not look so much to His own honor as to our salvation. He is not concerned with how He may say something sublime, but with how He can say something able to draw us to Him. For this reason, His sublime and mighty sayings are few and also hidden, but the humble and lowly ones are many and fill His teachings. Since people were more readily won over by these humble sayings, He continues to use them. He does not speak only in this humble way everywhere, or else those who would come later would be harmed. But He does not entirely hold back the sublime sayings either, or else the people of that time would have been offended. Those who have moved from lowmindedness to perfection will be able to discern the whole truth from even a single sublime teaching, but those who were always lowminded would not have come to Him at all unless they had often heard these lowly sayings. In fact, even after so many such humble sayings, they do not remain firm but instead stone and persecute Him, try to kill Him, and call Him a blasphemer. When He makes Himself equal with God, they say, "This man blasphemes." When He says, "Your sins be forgiven you," they also call Him demon-possessed. When He says that the person who hears His words is stronger than death, or "I am in the Father and the Father in Me," they leave Him. Again, they are offended when He says that He came down from heaven. If they could not bear these sayings though seldom spoken, would they have listened to Him at all if His teaching had always been sublime and of this kind? But when He says, "As the Father commanded Me, so I speak," and "I am not come of Myself," then they believe. That they did believe then is clear, because the Evangelist indicates this and says, "As He spoke these words, many believed on Him." If lowly speaking drew people to faith and high speaking scared them away, wouldn't it be extremely foolish not to see immediately that the only reason for those lowly sayings is that they were spoken because of the hearers? In another place when He wanted to say something lofty, He held back, adding this reason: "Lest we should offend them, cast a hook into the sea." He does the same thing here, for after saying, "I know that You hear Me always," He adds, "but because of the multitude which stands around I said it, that they might believe." Are these words ours? Is this a human guess? When someone refuses to accept what is written—that they were offended at sublime things—how can he, after hearing Christ say that He spoke in a lowly manner so they would not be offended, still suspect that the humble sayings belonged to His nature rather than to His condescension? So in another place, when a voice came down from heaven, He said, "This voice came not because of Me, but for your sakes." A person who is exalted may speak lowly things about himself, but it is not lawful for a humble person to say anything grand or sublime about himself. For the former comes from condescension and has as its cause the weakness of the hearers—or rather, leading them to humblemindedness, His being clothed in flesh, teaching the hearers to say nothing great about themselves, His being thought an enemy of God, not being believed to have come from God, being suspected of breaking the Law, and the fact that the hearers looked on Him with an evil eye and were ill-disposed toward Him because He said He was equal to God. But for a lowly person to say something great about himself has no reasonable or unreasonable cause; it can only be folly, impudence, and unpardonable boldness. Why then does Christ speak humbly, being of that ineffable and great ousia? For the reasons mentioned, and so that He might not be thought unbegotten. For Paul seems to have feared something like this, which is why he says, "Except Him who did put all things under Him." To think otherwise would be impious. If, being less than Him who begot Him and of a different ousia, He had been thought equal, would He not have used every means to prevent this thought? But in fact He does the opposite, saying, "If I do not the works of Him that sent Me, believe Me not." His saying "that I am in the Father and the Father in Me" indicates to us the equality. If He had been inferior, He should have refuted this opinion very strongly and not said at all, "I am in the Father and the Father in me," or "We are One," or "He that has seen Me, has seen the Father." Likewise, when His teaching concerned power, He said, "I and the Father are One." When His teaching concerned authority, He said again, "For as the Father raises up the dead and quickens them, even so the Son quickens whom He will." This would be impossible if He were of a different ousia. Even if it were possible, it would not have been right to say this, lest they should suspect that the ousia was one and the same. Since if He often says things unsuited to Him just so they would not suppose Him to be an enemy of God, He should have done so even more in that case. But in fact, His saying "That they should honor the Son even as they honor the Father," His saying "The works which He does, I do also," His saying that He is the Resurrection, the Life, and the Light of the world—these are the expressions of One making Himself equal to Him who begot Him and confirming the suspicion they held. Do you see how He makes this speech and defense to show that He did not break the Law, and that He not only does not remove but even confirms the opinion of His equality with the Father? So also when they said, "Thou blaspheme, because you make yourself God," He established this truth from the equality of works.

1. What I have often said, I will now say, that Christ looks not so much to His own honor as to our salvation; not how He may utter some sublime saying, but how something able to draw us to Him. On which account His sublime and mighty sayings are few, and those also hidden, but the humble and lowly are many, and abound through His discourses. For since by these men were the rather brought over, in these He continues; and He does not on the one hand utter these universally, lest the men that should come after should receive damage, nor, on the other hand, does He entirely withhold those, lest the men of that time should be offended. Since they who have passed from lowmindedness unto perfection, will be able from even a single sublime doctrine to discern the whole, but those who were ever lowminded, unless they had often heard these lowly sayings, would not have come to Him at all. In fact, even after so many such sayings they do not remain firm, but even stone and persecute Him, and try to kill Him, and call Him blasphemer. And when He makes Himself equal with God, they say, This man blasphemes Matthew 9:3; and when He says, Your sins be forgiven you John 10:20, they moreover call Him a demoniac. So when He says that the man who hears His words is stronger than death, or, I am in the Father and the Father in Me John 8:51, they leave Him; and again, they are offended when He says that He came down from heaven. c. vi. 33, 60 If now they could not bear these sayings, though seldom uttered, scarcely, had His discourse been always sublime, had it been of this texture, would they have given heed to Him? When therefore He says, As the Father commanded Me, so I speak John 14:31; and, I am not come of Myself John 7:28, then they believe. That they did believe then is clear, from the Evangelist signifying this besides, and saying, As He spoke these words, many believed on Him. John 5:30 If then lowly speaking drew men to faith, and high speaking scared them away, must it not be a mark of extreme folly not to see at a glance how to reckon the sole reason of those lowly sayings, namely, that they were uttered because of the hearers. Since in another place when He had desired to say some high thing, He withheld it, adding this reason, and saying, Lest we should offend them, cast a hook into the sea. Matthew 17:27 Which also He does here; for after saying, I know that You hear Me always, He adds, but because of the multitude which stands around I said it, that they might believe. Are these words ours? Is this a human conjecture? When then a man will not endure to be persuaded by what is written, that they were offended at sublime things, how, when he hears Christ saying that He spoke in a lowly manner that they might not be offended, how, after that, shall he suspect that the mean sayings belonged to His nature, not to His condescension? So in another place, when a voice came down from heaven, He said, This voice came not because of Me, but for your sakes. John 12:30 He who is exalted may be allowed to speak lowly things of himself, but it is not lawful for the humble to utter concerning himself anything grand or sublime. For the former arises from condescension, and has for its cause the weakness of the hearers; or rather (it has for its cause) the leading them to humblemindedness, and His being clothed in flesh, and the teaching the hearers to say nothing great concerning themselves, and His being deemed an enemy of God, and not being believed to have come from God, His being suspected of breaking the Law, and the fact that the hearers looked on Him with an evil eye, and were ill disposed towards Him, because He said that He was equal to God. But that a lowly man should say any great thing of Himself, has no cause either reasonable or unreasonable; it can only be folly, impudence, and unpardonable boldness. Wherefore then does Christ speak humbly, being of that ineffable and great Substance? For the reasons mentioned, and that He might not be deemed unbegotten; for Paul seems to have feared some such thing as this; wherefore he says, Except Him who did put all things under Him. 1 Corinthians 15:27 This it is impious even to think of. Since if being less than Him who begot Him, and of a different Substance, He had been deemed equal, would He not have used every means that this might not be thought? But now He does the contrary, saying, If I do not the works of Him that sent Me, believe Me not. John 10:37 Indeed His saying, that I am in the Father and the Father in Me John 14:10, intimates to us the equality. It would have behooved, if He had been inferior, to refute this opinion with much vehemence, and not at all to have said, I am in the Father and the Father in me John 10:30, or that, We are One, or that, He that has seen Me, has seen the Father. John 14:9 Thus also, when His discourse was concerning power, He said, I and the Father are One; and when His discourse was concerning authority, He said again, For as the Father raises up the dead and quickens them, even so the Son quickens whom He will John 5:21; which it would be impossible that He should do were He of a different substance; or even allowing that it were possible, yet it would not have behooved to say this, lest they should suspect that the substance was one and the same. Since if in order that they may not suppose Him to be an enemy of God, He often even utters words unsuited to Him, much more should He then have done so; but now, His saying, That they should honor the Son even as they honor the Father John 5:23; His saying, The works which He does, I do also John 5:19; His saying that He is the Resurrection, and the Life, and the Light of the world c. xi. 25; 100:viii. 12, are the expressions of One making Himself equal to Him who begot Him, and confirming the suspicion which they entertained. Do you see how He makes this speech and defense, to show that He broke not the Law, and that He not only does not remove, but even confirms the opinion of His equality with the Father? So also when they said, Thou blaspheme, because you make yourself God John 10:33, from equality of works He established this thing.

And why should I say that the Son did this, when the Father who did not take flesh does the same thing? For He also allowed many lowly things to be said about Him for the salvation of those who hear. For the "Adam, where are you?" and "That I may know whether they have done altogether according to the cry of it," and "Now I know that you fear God," and "If they will hear," and "If they will understand," and "Who shall give the heart of this people to be so?" and the expression "There is none like You among the gods, O Lord"—if someone gathered together these and many other similar statements in the Old Testament, he will find them to be unworthy of the dignity of God. In the case of Ahab it is said, "Who shall entice Ahab for Me?" And the continual comparison of Himself to the gods of the heathen—all these things are unworthy of God. Yet in another way they are made worthy of Him, for He is so kind that for our salvation He does not care about expressions that befit His dignity. Indeed, the becoming man is unworthy of Him, and the taking the form of a servant, and the speaking humble words, and the being clothed in humble garments—unworthy if one looks to His dignity, but worthy if one considers the unspeakable riches of His lovingkindness. And there is another reason for the humility of His words. What is that? It is that they knew and confessed the Father, but Him they did not know. Therefore He continually refers to the Father as being confessed by them, because He Himself was not yet deemed worthy of belief—not because of any inferiority of His own, but because of the foolishness and weakness of the hearers. For this reason He prays and says, "Father, I thank You that You have heard Me." For if He gives life to whom He will, and gives life in the same manner as the Father does, why does He call upon Him?

2. And why say I that the Son did this, when the Father also who took not the flesh does the same thing? For He also endured that many lowly things should be said concerning Him for the salvation of the hearers. For the, Adam, where are you? Genesis 3:9, and, That I may know whether they have done altogether according to the cry of it Genesis 18:21; and, Now I know that you fear God Genesis 22:12; and, If they will hear Ezekiel 3:11; and, If they will understand Deuteronomy 5:29; and, Who shall give the heart of this people to be so? and the expression, There is none like You among the gods, O Lord Psalm 80:29; these and many other like sentences in the Old Testament, if a man should pick them out, he will find to be unworthy of the dignity of God. In the case of Ahab it is said, Who shall entice Ahab for Me? 2 Chronicles 18:19 And the continually preferring Himself to the gods of the heathen in the way of comparison, all these things are unworthy of God. Yet in another way they are made worthy of Him, for He is so kind, that for our salvation He cares not for expressions which become His dignity. Indeed, the becoming man is unworthy of Him, and the taking the form of a servant, and the speaking humble words, and the being clothed in humble (garments), unworthy if one looks to His dignity, but worthy if one consider the unspeakable riches of His lovingkindness. And there is another cause of the humility of His words. What is that? It is that they knew and confessed the Father, but Him they knew not. Wherefore He continually betakes Himself to the Father as being confessed by them, because He Himself was not as yet deemed worthy of credit; not on account of any inferiority of His own, but because of the folly and infirmity of the hearers. On this account He prays, and says, Father, I thank You that You have heard Me. For if He quickens whom He will, and quickens in like manner as does the Father, wherefore does He call upon Him?

But it is time now to go through the passage from the beginning. "Then they took up the stone where the dead man lay. And Jesus lifted up His eyes, and said, Father, I thank You that You have heard Me. And I knew that You hear Me always, but because of the people that stand by I said it, that they might believe that You have sent Me." Let us then ask the heretic: Did He receive an impulse from the prayer, and so raise the dead man? How then did He work other miracles without prayer? He said, "You evil spirit, I command you, come out of him," and "I will, be clean," and "Get up, take up your bed," and "Your sins are forgiven you," and to the sea, "Peace, be still." In short, what does He have more than the Apostles if He also works by prayer? Or rather I should say that they did not work everything with prayer, but often they performed miracles without prayer, calling upon the Name of Jesus. Now, if His Name had such great power, how could He have needed prayer? Had He needed prayer, His Name would not have been effective. When He wholly made man, what kind of prayer did He need? Was there not then great equality of honor? "Let Us make," it says, "man." What could be a greater sign of weakness if He needed prayer? But let us see what the prayer was: "I thank You that You have heard Me." Who has ever prayed in this manner? Before uttering any prayer, He says, "I thank You," showing that He did not need prayer. "And I knew that You hear Me always." He said this not as though He Himself were powerless, but to show that His will and the Father's is one. But why did He take on the form of prayer? Listen, not to me, but to Himself saying, "For the sake of the people who stand by, that they may believe that You have sent Me." He did not say, "That they may believe that I am inferior, that I have need of an impulse from above, that without prayer I cannot do anything," but "That You have sent Me." For all these things the prayer declares, if we take it simply. He did not say, "You have sent me weak, acknowledging servitude, and doing nothing of Myself," but dismissing all these things, so that you may have no such suspicions, He gives the real cause of the prayer: "That they may not think Me an enemy of God; that they may not say, 'He is not of God,' that I may show them that the work has been done according to Your will." He is all but saying, "Had I been an enemy of God, what is done would not have succeeded, but the 'You heard Me' is said in the case of friends and equals." "And I knew that You hear Me always"—that is, in order that My will be done I need no prayer, except to persuade people that to You and Me belongs one will. Why then do You pray? For the sake of the weak and less refined.

But it is time now to go through the passage from the beginning. Then they took up the stone where the dead man lay. And Jesus lifted up His eyes, and said, Father, I thank You that You have heard Me. And I knew that You hear Me always, but because of the people that stand by I said it, that they might believe that You have sent Me. Let us then ask the heretic, Did He receive an impulse from the prayer, and so raise the dead man? How then did He work other miracles without prayer? Saying, Thou evil spirit, I charge you, come out of him Mark 9:25; and, I will, be thou clean Mark 1:41; and, Arise, take up your bed John 5:8; and, Your sins be forgiven you Matthew 9:2; and to the sea, Peace, be still. Mark 4:39 In short, what has He more than the Apostles, if so be that He also works by prayer? Or rather I should say, that neither did they work all with prayer, but often they wrought without prayer, calling upon the Name of Jesus. Now, if His Name had such great power, how could He have needed prayer? Had He needed prayer, His Name would not have availed. When He wholly made man, what manner of prayer did He need? Was there not then great equality of honor? Let Us make, It says, man. Genesis 1:26 What could be greater sign of weakness, if He needed prayer? But let us see what the prayer was; I thank You that You have heard Me. Who now ever prayed in this manner? Before uttering any prayer, He says, I thank You, showing that He needed not prayer. doest all things, whatsoever I will, He saith. " }}–> And I knew that You hear Me always. This He said not as though He Himself were powerless, but to show that His will and the Father's is one. But why did He assume the form of prayer? Hear, not me, but Himself, saying, For the sake of the people which stand by, that they may believe that You have sent Me. He said not, "That they may believe that I am inferior, that I have need of an impulse from above, that without prayer I cannot do anything; but, That You have sent Me. For all these things the prayer declares, if we take it simply. He said not, You have sent me weak, acknowledging servitude, and doing nothing of Myself; but dismissing all these things, that you may have no such suspicions, He puts the real cause of the prayer, That they may not deem Me an enemy of God; that they may not say, He is not of God, that I may show them that the work has been done according to Your will. All but saying, Had I been an enemy of God, what is done would not have succeeded, but the, You heard Me, is said in the case of friends and equals. And I knew that You hear Me always, that is, in order that My will be done I need no prayer, except to persuade men that to You and Me belongs one will. Why then prayest Thou? For the sake of the weak and grosser sort.

Why didn't He say, "In the name of My Father come forth"? Or why didn't He say, "Father, raise him up"? Why did He leave out all these expressions, and after taking the posture of someone praying, demonstrate His independent authority through His actions? Because this too was part of His wisdom—to show humility through words, but through His deeds, power. For since they had nothing else to accuse Him of except that He was not from God, and since they deceived many in this way, He therefore proves this very point most abundantly through what He says, and in the way their weakness required. For it was within His power to show at once both His unity with the Father and His own dignity through other means, but the crowd could not grasp something so elevated. And He says,

Why said He not, In the name of My Father come forth? Or why said He not, Father, raise him up? Why did he omit all these expressions, and after assuming the attitude of one praying, show by His actions His independent authority? Because this also was a part of His wisdom, to show condescension by words, but by His deeds, power. For since they had nothing else to charge Him with except that He was not of God, and since in this way they deceived many, He on this account most abundantly proves this very point by what He says, and in the way that their infirmity required. For it was in His power by other means to show at once His agreement with the Father and His own dignity, but the multitude could not ascend so far. And He says,

This is what He spoke about when He said, "The hour is coming when the dead shall hear the voice of the Son of God, and those who hear shall live." So that you would not think He received the power to work miracles from another, He taught you this beforehand and proved it through His actions. He did not say "Arise," but "Come forth," speaking to the dead man as if he were alive. What authority can equal this? And if He does not act by His own strength, what would He have more than the Apostles, who said, "Why do you look so intently at us as though by our own power or holiness we had made this man walk?" For if He was not working by His own power and did not add what the Apostles said about themselves, they would in a sense be more truly wise than He, because they refused the glory. And in another place, "Why do you do these things? We also are men with the same nature as you." The Apostles, since they did nothing of themselves, spoke this way to persuade people of this fact. But would He not have removed the suspicion if He truly did not act by His own authority, when people formed a similar opinion about Him? Who would claim this? But in fact Christ does the opposite when He says, "Because of the people who stand by I said it, that they might believe," so that if they had believed, there would have been no need for prayer. Now if prayer were not beneath His dignity, why would He give them as the reason for His praying? Why did He not say, "I do it so that they may believe I am not equal to You"? For because of their suspicion He ought to have gone that far. When He was suspected of breaking the Law, He used exactly that expression, even when they had not said anything: "Think not that I have come to destroy the Law." But in this case He establishes their suspicion. In fact, what need was there at all to go such a roundabout way and to use such obscure sayings? It would have been enough to say, "I am not equal," and be done with the matter. But what about when someone says, "Did He not say that I do not do My own will?" Even this He did in a veiled way, one suited to their weakness, and for the same reason the prayer was made. But what does "That You have heard Me" mean? It means, "That there is nothing on My part opposed to You." Just as "That You have heard Me" is not the statement of someone declaring that He did not have the power Himself (for if that were the case, it would indicate not only weakness but ignorance, since before praying He did not know that God would grant the prayer; and if He did not know, how could He have said, "I go that I may awake him," instead of "I go to pray My Father to awake him?")—just as this expression is a sign not of weakness but of unity of will, so also is "You hear Me always." We must either say this, or else that it was addressed to their suspicions. If He was neither ignorant nor weak, it is clear that He utters these humble words so that you may be persuaded by their very excessiveness and may be compelled to confess that they do not suit His dignity, but come from condescension. What then do the enemies of truth say? Someone says He did not speak those words, "You have heard Me," because of the hearers' weakness, but to show superiority. Yet this was not to show superiority, but to humble Himself greatly and to show Himself as having nothing more than man. For to pray is not proper to God, nor to one who shares the Throne. Do you see then that He came to this for no other reason than their unbelief? Observe at least that the action bears witness to His authority.

3. This is that of which He spoke, The hour is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live. John 5:28 For, that you might not think that He received the power of working from another, He taught you this before, and gave proof by deeds, and said not, Arise, but, Come forth, conversing with the dead man as though living. What can be equal to this authority? And if He does it not by His own strength, what shall He have more than the Apostles, who say, Why look ye so earnestly on us as though by our own power or holiness we had made this man to walk? Acts 3:12 For if, not working by His own power, He did not add what the Apostles said concerning themselves, they will in a manner be more truly wise than He, because they refused the glory. And in another place, Why do ye these things? We also are men of like passions as you. Acts 14:15 The Apostles since they did nothing of themselves, spoke in this way to persuade men of this; but He when the like opinion was formed concerning Him, would He not have removed the suspicion, if at least He did not act by His own authority? Who would assert this? But in truth Christ does the contrary, when He says, Because of the people which stand by I said it, that they might believe; so that had they believed, there would have been no need of prayer. Now if prayer were not beneath His dignity, why should He account them the cause of His praying? Why said He not, I do it in order that they may believe that I am not equal to You; for He ought on account of the suspicion to have come to this point. When He was suspected of breaking the Law, He used the very expression, even when they had not said anything, Think not that I have come to destroy the Law Matthew 5:17; but in this place He establishes their suspicion. In fact, what need was there at all of going such a round, and of using such dark sayings? It had been enough to say, I am not equal, and to be rid of the matter. But what, says some one, did He not say that, I do not My own will? Even this He did in a covert way, and one suited to their infirmity, and from the same cause through which the prayer was made. But what means That You have heard Me? It means, That there is nothing on My part opposed to You. As then the, That You have heard Me, is not the saying of one declaring, that of Himself He had not the power, (for were this the case, it would be not only impotence but ignorance, if before praying He did not know that God would grant the prayer; and if He knew not, how was it that He said, I go that I may awake him, instead of, I go to pray My Father to awake him?) As then this expression is a sign, not of weakness, but of identity of will, so also is the, You hear Me always. We must then either say this, or else that it was addressed to their suspicions. If now He was neither ignorant nor weak, it is clear that He utters these lowly words, that you may be persuaded by their very excess, and may be compelled to confess, that they suit not His dignity, but are from condescension. What then say the enemies of truth? He spoke not those words, You have heard me, says some one, to the infirmity of the hearers, but in order to show a superiority. Yet this was not to show a superiority, but to humble Himself greatly, and to show Himself as having nothing more than man. For to pray is not proper to God, nor to the sharer of the Throne. Do you see then that He came to this from no other cause than their unbelief? Observe at least that the action bears witness to His authority.

He called out, and the dead man came out wrapped in burial cloths. Then, so that this might not appear to be merely an illusion (for his coming out while bound seemed no less marvelous than his resurrection), Jesus commanded them to unwrap him, so that by touching him and coming near him, they might see that it was really him. And He says,

He called, and the dead man came forth wrapped. Then that the matter might not seem to be an appearance, (for his coming forth bound did not seem to be less marvelous than his resurrection,) Jesus commanded to loose him, in order that having touched and having been near him, they might see that it was really he. And He says,

Do you see how free He is from boasting? He does not lead him around or tell him to go about with Him, so that He would not appear to anyone to be showing him off; He knew so well how to practice moderation.

Do you see His freedom from boastfulness? He does not lead him on, nor bid him go about with Him, lest He should seem to any to be showing him; so well knew He how to observe moderation.

When the miracle had been performed, some people were amazed, while others went and reported it to the Pharisees. What did they do then? When they should have been astonished and admired Him, they plotted to kill the one who had raised the dead. What foolishness! They intended to put to death the one who had conquered death in the bodies of others.

When the sign had been wrought, some wondered, others went and told it to the Pharisees. What then did they? When they ought to have been astonished and to have admired Him, they took counsel to kill Him who had raised the dead. What folly! They thought to give up to death Him who had overcome death in the bodies of others.

They still call Him a man, these people who had received such proof of His divinity. What should we say about this? They ought to have believed, and served, and bowed down to Him, and no longer considered Him to be a man.

They still call Him man, these who had received such proof of His divinity. What do we? They ought to have believed, and served, and bowed down to Him, and no longer to have deemed Him a man.

What were they advising should be done? They wanted to stir up the people, claiming that they themselves would be in danger under suspicion of establishing a kingdom. For if, one of them says, the Romans learn that this Man is leading the crowds, they will suspect us and will come and destroy our city. Why would they do that? Did He teach rebellion? Did He not permit you to pay tribute to Caesar? Did you not wish to make Him a king, while He fled from you? Did He not live a humble and modest life, having neither house nor anything else of that sort? They said this, then, not from any such expectation, but from malice. Yet it happened contrary to their expectation, and the Romans took their nation and city after they had killed Christ. For the things He did were beyond all suspicion. For He who healed the sick and taught the most excellent way of life and commanded men to obey their rulers was not establishing but destroying a tyranny. But, someone says, we conjecture from former impostors. But they taught rebellion, while He taught the opposite. Do you see that their words were only a pretense? For what action of that kind did He perform? Did He lead around pompous guards with Him? Did He have a train of chariots? Did He not seek the deserts? But they, so they might not seem to be speaking from their own ill will, say that the whole city is in danger, that the common good is being plotted against, and that they have reason to fear the worst. These were not the causes of your captivity, but things contrary to them—both of this last one and of the Babylonian one and of that under Antiochus which followed. It was not that there were worshipers among you, but that there were among you those who acted unjustly and provoked God to wrath—this caused you to be handed over into bondage. But such a thing is envy, preventing men from seeing anything they ought to see once it has completely blinded the soul. Did He not teach men to be meek? Did He not command them when struck on the right cheek to turn the other also? Did He not command them when injured to bear it? To show greater readiness to endure evil than others have to inflict it? Are these, tell me, the signs of one establishing a tyranny, and not rather of one pulling a tyranny down?

What is it which they counsel to do? They wish to stir up the people, as though they themselves would be in danger on suspicion of establishing a kingdom. For if, says one of them, the Romans learn that this Man is leading the multitudes, they will suspect us, and will come and destroy our city. Wherefore, tell me? Did He teach revolt? Did He not permit you to give tribute to Cæsar? Did not ye wish to make Him a king, and He fly from you? Did He not follow a mean and unpretending life, having neither house nor anything else of the kind? They therefore said this, not from any such expectation, but from malice. Yet it so fell out contrary to their expectation, and the Romans took their nation and city when they had slain Christ. For the things done by Him were beyond all suspicion. For He who healed the sick, and taught the most excellent way of life, and commanded men to obey their rulers, was not establishing but undoing a tyranny. But, says some one, we conjecture from former ( impostors). But they taught revolt, He the contrary. Do you see that the words were but a pretense? For what action of the kind did He exhibit? Did He lead about with Him pompous guards? Had He a train of chariots? Did He not seek the deserts? But they, that they may not seem to be speaking from their own ill feeling, say that all the city is in danger, that the common good is being plotted against, and that they have to fear the worst. These were not the causes of your captivity, but things contrary to them; both of this last, and of the Babylonish, and of that under Antiochus which followed: it was not that there were worshipers among you, but that there were among you those who did unjustly, and excited God to wrath, this caused you to be given up into bondage. But such a thing is envy, allowing men to see nothing which they ought to see, when it has once for all blinded the soul. Did He not teach men to be meek? Did He not bid them when smitten on the right cheek to turn the other also? Did He not bid them when injured to bear it? To show greater readi ness to endure evil, than others have to inflict it? Are these, tell me, the signs of one establishing a tyranny, and not rather of one pulling a tyranny down?

But, as I said, malice is a dreadful thing and full of hypocrisy. This malady has filled the world with countless evils. Because of it, law courts are filled; from it comes the desire for fame and wealth; from it comes the love of power and arrogance. Through this, the roads have wicked robbers and the sea has pirates. From this come the murders throughout the world. Through this our human race is torn apart, and whatever evil you may see, you will recognize as arising from this. This has even burst into the churches. This has caused countless dreadful things from the beginning. This is the mother of greed. This malady has turned everything upside down and corrupted justice. For it says, "Gifts blind the eyes of the wise, and as a muzzle on the mouth turn away reproofs." This makes slaves of free people. We talk about this every day, and no good comes of it. We become worse than wild beasts. We plunder orphans, strip widows, do wrong to the poor, and join woe to woe. Alas, that the righteous has perished from the earth! It is now our duty to mourn, or rather we need to say this every day. We gain nothing by our prayers, nothing by our advice and exhortation. Therefore it remains for us to weep. Christ did this—after exhorting those in Jerusalem many times, when they gained nothing from it, He wept at their hardness. The Prophets also do this, and let us do this now. Now is the season for mourning and tears and wailing. It is fitting for us also to say now, "Call for the mourning women, and send for the cunning women, that they may cry aloud"—perhaps this way we will be able to cast out the malady of those who build splendid houses, of those who surround themselves with lands gotten by plunder. It is fitting to mourn. But join with me in mourning, you who have been stripped and injured. By your mournings bring down my tears. But while we mourn, we will mourn not for ourselves but for them. They have not injured you, but they have destroyed themselves. For you have the Kingdom of heaven in return for the injustice done to you; they have hell in return for their gain. For this reason it is better to be injured than to injure. Let us bewail them with a lamentation not of human making, but that from the Holy Scriptures with which the Prophets also wailed. With Isaiah let us wail bitterly and say, "Woe to those who add house to house, who lay field to field, that they may take something from their neighbor. Will you dwell alone upon the earth? Great houses and fair, and there shall be no inhabitants in them."

4. But, as I said, a dreadful thing is malice, and full of hypocrisy; this has filled the world with ten thousand evils; through this malady the law courts are filled, from this comes the desire of fame and wealth, from this the love of rule, and insolence, through this the roads have wicked robbers and the sea pirates, from this proceed the murders through the world, through this our race is rent asunder, and whatever evil you may see, you will perceive to arise from this. This has even burst into the churches, this has caused ten thousand dreadful things from the beginning, this is the mother of avarice, this malady has turned all things upside down, and corrupted justice. For gifts, It says, blind the eyes of the wise, and as a muzzle on the mouth turn away reproofs. Sirach 20:29, Septuagint. and marg. of E.V. This makes slaves of freemen, concerning this we talk every day, and no good comes of it, we become worse than wild beasts; we plunder orphans, strip widows, do wrong to the poor, join woe to woe. Alas! That the righteous has perished from the earth! Micah 7:1-2 It is our part too henceforth to mourn, or rather we have need to say this every day. We profit nothing by our prayers, nothing by our advice and exhortation, it remains therefore that we weep. Thus did Christ; after having many times exhorted those in Jerusalem, when they profited nothing, He wept at their hardness. This also do the Prophets, and this let us do now. Henceforth is the season for mourning and tears and wailing; it is seasonable for us also to say now, Call for the mourning women, and send for the cunning women, that they may cry aloud Jeremiah 9:17; perhaps thus we shall be able to cast out the malady of those who build splendid houses, of those who surround themselves with lands gotten by rapine. It is seasonable to mourn; but do ye take part with me in the mourning, you who have been stripped and injured, by your mournings bring down my tears. But while mourning we will mourn, not for ourselves but for them; they have not injured you, but they have destroyed themselves; for you have the Kingdom of heaven in return for the injustice done you, they hell in return for their gain. On this account it is better to be injured than to injure. Let us bewail them with a lamentation not of man's making, but that from the Holy Scriptures with which the Prophets also wailed. With Isaiah let us wail bitterly, and say, Woe, they that add house to house, that lay field to field, that they may take somewhat from their neighbor; will you dwell alone upon the earth? Great houses and fair, and there shall be no inhabitants in them. Isaiah 5:8-9

Let us mourn with Nahum and say with him, "Woe to him that builds his house on high." Perhaps this is from Jeremiah 22:13. Or rather, let us mourn for them as Christ mourned for those of old: "Woe to you that are rich, for you have received your consolation" (Luke 6:24). Let us, I beg you, not stop lamenting in this way, and if it is not improper, let us even beat our breasts for the carelessness of our brothers and sisters. Let us not weep for someone who is already dead, but let us weep for the person who seizes things by force, who grasps, who covets, who cannot be satisfied. Why should we mourn for the dead, whose situation we can no longer do anything about? Let us mourn for these people who are still capable of changing. But while we are lamenting, perhaps they will laugh. Even this is a reason worth lamenting: that they laugh when they ought to mourn. For if they had been at all moved by our sorrows, we should have stopped grieving because of their promise to change. But since they have a disposition that cannot feel, let us continue to weep—not simply for the rich, but for those who love money, the greedy, those who seize by force. Wealth is not an evil thing (for we can use it rightly when we spend it on those who are in need), but greed is an evil, and it prepares punishments that never end. Let us then bewail them. Perhaps there will be some improvement. Or even if those who have fallen in do not escape, at least others will not fall into the danger but will guard against it. May it come to pass that both they may be freed from their sickness, and that none of us may ever fall into it, so that we may all together obtain the promised goods, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

Let us mourn with Nahum, and say with him, Woe to him that builds his house on high. Perhaps Jeremiah 22:13 Or rather let us mourn for them as Christ mourned for those of old. Woe to you that are rich, for you have received your consolation. Luke 6:24 Let us, I beseech you, not cease thus lamenting, and if it be not unseemly, let us even beat our breasts for the carelessness of our brethren. Let us not weep for him who is already dead, but let us weep for the rapacious man, the grasping, the covetous, the insatiable. Why should we mourn for the dead, in whose case it is impossible henceforth to effect anything? Let us mourn for these who are capable even of change. But while we are lamenting, perhaps they will laugh. Even this is a worthy cause for lamentation, that they laugh when they ought to mourn. For had they been at all affected by our sorrows, it would have behooved us to cease from sorrowing on account of their promise of amendment; but since they are of an insensible disposition, let us continue to weep, not merely for the rich, but for the lovers of money, the greedy, the rapacious. Wealth is not an evil thing, (for we may use it rightly when we spend it upon those who have need,) but greediness is an evil, and it prepares deathless punishments. Let us then bewail them; perhaps there will be some amendment; or even if they who have fallen in do not escape, others at least will not fall into the danger, but will guard against it. May it come to pass that both they may be freed from their malady, and that none of us may ever fall into it, that we all may in common obtain the promised goods, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.