The Explanation of the Gospel of St. John,
St. John Chrysostom,
Homily 86, 87
John 20:10-11
Then
the disciples went away again unto their own home. But Mary stood without at
the sepulcher, weeping.
1.
Full of feeling somehow is the female sex, and more inclined to pity. I say
this, lest you should wonder how it could be that Mary wept bitterly at the
tomb, while Peter was in no way so affected. For, The disciples, it says, went
away unto their own home; but she stood shedding tears. Because hers was a
feeble nature, and she as yet knew not accurately the account of the
Resurrection; whereas they having seen the linen clothes and believed, departed
to their own homes in astonishment. And wherefore went they not straightway to
Galilee, as had been commanded them before the Passion? They waited for the
others, perhaps, and besides they were yet at the height of their amazement.
These then went their way: but she stood at the place, for, as I have said,
even the sight of the tomb tended greatly to comfort her. At any rate, you see
her, the more to ease her grief, stooping down, and desiring to behold the
place where the body lay. And therefore she received no small reward for this
her great zeal. For what the disciples saw not, this saw the woman first,
Angels sitting, the one at the feet, the other at the head, in white; even the
dress was full of much radiance and joy. Since the mind of the woman was not
sufficiently elevated to accept the Resurrection from the proof of the napkins,
something more takes place, she beholds something more; Angels sitting in
shining garments, so as to raise her thus awhile from her passionate sorrow,
and to comfort her. But they said nothing to her concerning the Resurrection,
yet is she gently led forward in this doctrine. She saw countenances bright and
unusual; she saw shining garments, she heard a sympathizing voice. For what
says (the Angel)?
John 20:13
Woman,
why do you weep?
By
all these circumstances, as though a door was being opened for her, she was led
little by little to the knowledge of the Resurrection. And the manner of their
sitting invited her to question them, for they showed that they knew what had
taken place; on which account they did not sit together either, but apart from
one another. For because it was not likely that she would dare at once to
question them, both by questioning her, and by the manner of their sitting,
they bring her to converse. What then says she? She speaks very warmly and
affectionately;
They
have taken away my Lord, and I know not where they have laid Him.
What
do you say? Do you not know yet anything concerning the Resurrection, but
do you still form fancies about His being laid ? Do you see how she had not yet
received the sublime doctrine?
John 20:14
And
when she had thus said, she turned herself back.
And
by what kind of consequence is it, that she having spoken to them, and not
having yet heard anything from them, turned back? Methinks that while she was
speaking, Christ suddenly appearing behind her, struck the Angels with awe; and
that they having beheld their Ruler, showed immediately by their bearing, their
look, their movements, that they saw the Lord; and this drew the woman's
attention, and caused her to turn herself backwards. To them then He appeared
on this wise, but not so to the woman, in order not at the first sight to
terrify her, but in a meaner and ordinary form, as is clear from her supposing
that He was the gardener. It was meet to lead one of so lowly a mind to high
matters, not all at once, but gently. He therefore in turn asks her,
John 20:15
Woman,
why do you weep? Whom do you seek?
This
showed that He knew what she wished to ask, and led her to make answer. And the
woman, understanding this, does not again mention the name of Jesus, but as
though her questioner knew the subject of her enquiry replies,
Sir,
if you have borne him hence, tell me where you have laid him, and I will take
him away.
Again
she speaks of laying down, and taking away, and carrying, as though speaking of
a corpse. But her meaning is this; If you have borne him hence for fear of the
Jews, tell me, and I will take him. Great is the kindness and loving affection
of the woman, but as yet there is nothing lofty with her. Wherefore He now sets
the matter before her, not by appearance, but by Voice. For as He was at one
time known to the Jews, and at another time unperceived though present; so too
in speaking, He, when He chose, then made Himself known; as also when He said
to the Jews, Whom do you seek? they knew neither the Countenance nor the Voice
until He chose. And this was the case here. And He named her name only,
reproaching and blaming her that she entertained such fancies concerning One
who lived. But how was it that,
John 20:16
She
turned herself, and says, if so be that He was speaking to her? It seems to me,
that after having said, Where have ye laid him? she turned to the Angels to ask
why they were astonished, and that then Christ, by calling her by name, turned
her to Himself from them, and revealed Himself by His Voice; for when He called
her Mary, then she knew Him; so that the recognition was not by His appearance,
but by His Voice. And if any say, Whence is it clear that the Angels were
awestruck, and that on this account the woman turned herself, they will in this
place say, whence is it clear that she would have touched Him, and fallen at
His feet? Now as this is clear from His saying, Touch Me not, so is the other
clear from its saying, that she turned herself. But wherefore, said He,
John 20:17
Touch
Me not?
2.
Some assert, that she asked for spiritual grace, because she had heard Him when
with the disciples say, If I go to the Father, 'I will ask Him, and He shall
give you another Comforter.' c. xiv. 3, 16 But how could she who was not
present with the disciples have heard this? Besides, such an imagination is far
from the meaning here. And how should she ask, when He had not yet gone to the
Father? What then is the sense? Methinks that she wished still to converse with
Him as before, and that in her joy she perceived nothing great in Him, although
He had become far more excellent in the Flesh. To lead her therefore from this
idea, and that she might speak to Him with much awe, (for neither with the
disciples does He henceforth appear so familiar as before,) He raises her
thoughts, that she should give more reverent heed to Him. To have said,
Approach Me not as you did before, for matters are not in the same state, nor
shall I henceforth be with you in the same way, would have been harsh and
high-sounding; but the saying,
I
am not yet ascended to the Father, though not painful to hear, was the saying
of One declaring the same thing. For by saying, I am not yet ascended, He shows
that He hastes and presses there; and that it was not meet that One about to
depart there, and no longer to converse with men, should be looked on with the
same feelings as before. And the sequel shows that this is the case.
Go
and say unto the brethren, that I go unto My Father, and your Father, unto My
God and your God.
Yet
He was not about to do so immediately, but after forty days. How then says He
this? With a desire to raise their minds, and to persuade them that He departs
into the heavens. But the, To My Father and your Father, to My God, and your
God, belongs to the Dispensation, since the ascending also belongs to His
Flesh. For He speaks these words to one who had no high thoughts. Is then the
Father His in one way, and ours in another? Assuredly then He is. For if He is
God of the righteous in a manner different from that in which He is God of
other men, much more in the case of the Son and us. For because He had said,
Say to the brethren, in order that they might not imagine any equality from
this, He showed the difference. He was about to sit on His Father's throne, but
they to stand by. So that albeit in His Subsistence according to the Flesh He
became our Brother, yet in Honor He greatly differed from us, it cannot even be
told how much.
John 20:18
She
therefore departs, bearing these tidings to the disciples.
So
great a good is perseverance and endurance. But how was it that they did not
any more grieve when He was about to depart, nor speak as they had done before?
At that time they were affected in such a way, as supposing that He was about
to die; but now that He was risen again, what reason had they to grieve?
Moreover, Mary reported His appearance and His words, which were enough to
comfort them. Since then it was likely that the disciples on hearing these
things would either not believe the woman, or, believing, would grieve that He
had not deemed them worthy of the vision, though He promised to meet them in
Galilee; in order that they might not by dwelling on this be unsettled, He let
not a single day pass, but having brought them to a state of longing, by their
knowledge that He was risen, and by what they heard from the woman, when they
were thirsting to see Him, and were greatly afraid, (which thing itself
especially made their yearning greater,) He then, when it was evening,
presented Himself before them, and that very marvelously. And why did He appear
in the evening? Because it was probable that they would then especially be very
fearful. But the marvel was, why they did not suppose Him to be an apparition;
for He entered, when the doors were shut, and suddenly. The chief cause was,
that the woman beforehand had wrought great faith in them; besides, He showed
His countenance to them clear and mild. He came not by day, in order that all
might be collected together. For great was the amazement; for neither did He
knock at the door but all at once stood in the midst, and showed His side and
His hands. At the same time also by His Voice He smoothed their tossing
thought, by saying,
John 20:19
“Peace be unto you.”
That
is, Be not troubled; at the same time reminding them of the word which He spoke
to them before the Crucifixion, My peace
I leave unto you( John 14:27); and again,
In me you have peace, but in the world you shall have tribulation. (John
16:33)
John 20:20
Then
were the disciples glad when they saw the Lord.
Do
you see the words issuing in deeds? For what He said before the Crucifixion,
that I will see you again, and your heart shall rejoice, and your joy no man
takes from you John 16:22, this He now accomplished in deed; but all these
things led them to a most exact faith. For since they had a truceless war with
the Jews, He continually repeated the, Peace be unto you, giving them, to
counterbalance the war, the consolation. And so this was the first word that He
spoke to them after the Resurrection, (wherefore also Paul continually says,
Grace be unto you and peace,) and to women He gives good tidings of joy,
because that sex was in sorrow, and had received this as the first curse.
Therefore He gives good tidings suitable respectively, to men, peace, because of
their war; joy to women, because of their sorrow. Then having put away all
painful things, He tells of the successes of the Cross, and these were the
peace. Since then all hindrances have been removed, He says, and I have made My
victory glorious, and all has been achieved, (then He says afterwards,)
John 20:21
As
My Father has sent Me, so send I you.
You
have no difficulty, owing to what has already come to pass, and to the dignity
of Me who send you. Here He lifts up their souls, and shows them their great
cause of confidence, if so be that they were about to undertake His work. And
no longer is an appeal made to the Father, but with authority He gives to them
the power. For,
John 20:22-23
He
breathed on them, and said, Receive the Holy Ghost. Whosesoever sins ye remit,
they are remitted unto them, and whosesoever sins ye retain, they are retained.
As
a king sending forth governors, gives power to cast into prison and to deliver
from it, so in sending these forth, Christ invests them with the same power.
But how says He, If I go not away, He will not come John 16:7, and yet gives
them the Spirit? Some say that He gave not the Spirit, but rendered them fit to
receive It, by breathing on them. For if Daniel when he saw an Angel was
afraid, what would not they have suffered when they received that unspeakable
Gift, unless He had first made them learners? Wherefore He said not, You have
received the Holy Ghost, but, Receive the Holy Ghost. Yet one will not be wrong
in asserting that they then also received some spiritual power and grace; not
so as to raise the dead, or to work miracles, but so as to remit sins. For the
gifts of the Spirit are of different kinds; wherefore He added, Whosesoever
sins ye remit, they are remitted unto them, showing what kind of power He was
giving. But in the other case, after forty days, they received the power of
working miracles. Wherefore He says, You shall receive power, after that the
Holy Ghost has come upon you, and you shall be My witnesses both in Jerusalem,
and in all Judæa. Acts 1:8 And witnesses they became by means of miracles, for
unspeakable is the grace of the Spirit and multiform the gift. But this comes
to pass, that you may learn that the gift and the power of the Father, the Son,
and the Holy Ghost, is One. For things which appear to be peculiar to the
Father, these are seen also to belong to the Son, and to the Holy Ghost. How
then, says some one, does none come to the Son, 'except the Father draw him'?
John 6:44 Why, this very thing is shown to belong to the Son also. I, He says,
am the Way: no man comes unto the Father but by Me. John 14:6 And observe that
it belongs to the Spirit also; for No man can call Jesus Christ Lord, but by
the Holy Ghost. 1 Corinthians 12:3 Again, we see that the Apostles were given to
the Church at one time by the Father, at another by the Son, at another by the
Holy Ghost, and that the diversities of gifts 1 Corinthians 12:4 belong to the
Father, the Son, and the Holy Ghost.
4.
Let us then do all we can to have the Holy Spirit with ourselves, and let us
treat with much honor those into whose hands its operation has been committed.
For great is the dignity of the priests. Whosesoever sins, it says, ye remit,
they are remitted unto them; wherefore also Paul says, Obey them that have the
rule over you, and submit yourselves. Hebrews 13:17 And hold them very
exceedingly in honor; for thou indeed carest about your own affairs, and if you
order them well, you give no account for others, but the priest even if he
rightly order his own life, if he have not an anxious care for yours, yea and
that of all those around him, will depart with the wicked into hell; and often
when not betrayed by his own conduct, he perishes by yours, if he have not
rightly performed all his part. Knowing therefore the greatness of the danger,
give them a large share of your goodwill; which Paul also implied when he said,
For they watch for your souls, and not simply so, but, as they that shall give
account. Hebrews 13:17 They ought therefore to receive great attention from
you; but if you join with the rest in trampling upon them, then neither shall
your affairs be in a good condition. For while the steersman continues in good
courage, the crew also will be in safety; but if he be tired out by their
reviling him and showing ill-will against him, he cannot watch equally well, or
retain his skill, and without intending it, throws them into ten thousand
mischiefs. And so too the priest, if he enjoy honor from you, will be able well
to order your affairs; but if you throw them into despondency, you weaken their
hands, and render them, as well as yourselves, an easy prey to the waves,
although they be very courageous. Consider what Christ says concerning the
Jews. The Scribes and the Pharisees sit on Moses' seat; all therefore
whatsoever they bid you to do, do ye. Matthew 23:2-3 Now we have not to say,
the priests sit on Moses' seat, but on that of Christ; for they have
successively received His doctrine. Wherefore also Paul says, We are
ambassadors for Christ, as though God did beseech you by us. 2 Corinthians 5:20
See ye not that in the case of Gentile rulers, all bow to them, and oftentimes
even persons superior in family, in life, in intelligence, to those who judge
them? Yet still because of him who has given them, they consider none of these
things, but respect the decision of their governor, whosoever he be that
receives the rule over them. Is there then such fear when man appoints, but
when God appoints do we despise him who is appointed, and abuse him, and
besmirch him with ten thousand reproaches, and though forbidden to judge our
brethren, do we sharpen our tongue against our priests? And how can this
deserve excuse, when we see not the beam in our own eye, but are bitterly
over-curious about the mote in another's? Do you not know that by so judging
you make your own judgment the harder? And this I say not as approving of those
who exercise their priesthood unworthily, but as greatly pitying and weeping
for them; yet do I not on this account allow that it is right that they should
be judged by those over whom they are set. And although their life be very much
spoken against, you, if you take heed to yourself, will not be harmed at all in
respect of the things committed to them by God. For if He caused a voice to be
uttered by an ass, and bestowed spiritual blessings by a diviner, working by
the foolish mouth and impure tongue of Balaam, in behalf of the offending Jews,
much more for the sake of you the right-minded will He, though the priests be
exceedingly vile, work all the things that are His, and will send the Holy
Ghost. For neither does the pure draw down that Spirit by his own purity, but
it is grace that works all. For all, it says, is for your sake, whether it be
Paul, or Apollos, or Cephas. 1 Corinthians 3:22-23 For the things which are
placed in the hands of the priest it is with God alone to give; and however far
human wisdom may reach, it will appear inferior to that grace. And this I say,
not in order that we may order our own life carelessly, but that when some of
those set over you are careless livers, you the ruled may not often heap up
evil for yourselves. But why speak I of priests? Neither Angel nor Archangel
can do anything with regard to what is given from God; but the Father, the Son,
and the Holy Ghost, dispenses all, while the priest lends his tongue and
affords his hand. For neither would it be just that through the wickedness of
another, those who come in faith to the symbols of their salvation should be
harmed. Knowing all these things, let us fear God, and hold His priests in
honor, paying them all reverence; that both for our own good deeds, and the
attention shown to them, we may receive a great return from God, through the
grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and
the Holy Ghost be glory, dominion, and honor, now and ever, and world without
end. Amen.
Homily 87 on the Gospel of
John
John
20:24-25
But Thomas, one of the
twelve, called Didymus, was not with them when Jesus came. The other disciples
therefore said unto him, We have seen the Lord. But he said, Except I shall see
in His hands —I will not believe.
1. As to believe
carelessly and in a random way, comes of an over-easy temper; so to be beyond
measure curious and meddlesome, marks a most gross understanding. On this
account Thomas is held to blame. For he believed not the Apostles when they
said, We have seen the Lord; not so much mistrusting them, as deeming the thing
to be impossible, that is to say, the resurrection from the dead. Since he says
not, I do not believe you, but, Except I put my hand— I do not believe. But how
was it, that when all were collected together, he alone was absent? Probably
after the dispersion which had lately taken place, he had not returned even
then. But do thou, when you see the unbelief of the disciple, consider the
lovingkindness of the Lord, how for the sake of a single soul He showed Himself
with His wounds, and comes in order to save even the one, though he was grosser
than the rest; on which account indeed he sought proof from the grossest of the
senses, and would not even trust his eyes. For he said not, Except I see, but, Except
I handle, he says, lest what he saw might somehow be an apparition. Yet the
disciples who told him these things, were at the time worthy of credit, and so
was He that promised; yet, since he desired more, Christ did not deprive him
even of this.
And why does He not appear
to him straightway, instead of after eight days? John 20:26 In order that being
in the mean time continually instructed by the disciples, and hearing the same
thing, he might be inflamed to more eager desire, and be more ready to believe
for the future. But whence knew he that His side had been opened? From having
heard it from the disciples. How then did he believe partly, and partly not
believe? Because this thing was very strange and wonderful. But observe, I pray
you, the truthfulness of the disciples, how they hide no faults, either their
own or others', but record them with great veracity.
Jesus again presents
himself to them, and waits not to be requested by Thomas, nor to hear any such
thing, but before he had spoken, Himself prevented him, and fulfilled his
desire; showing that even when he spoke those words to the disciples, He was
present. For He used the same words, and in a manner conveying a sharp rebuke,
and instruction for the future. For having said,
John 20:26
Reach hither your finger,
and behold My hands; and reach hither your hand, and thrust it into My side; He
added,
And be not faithless, but
believing.
Do you see that his doubt
proceeded from unbelief? But it was before he had received the Spirit; after
that, it was no longer so, but, for the future, they were perfected.
And not in this way only
did Jesus rebuke him, but also by what follows; for when he, being fully
satisfied, breathed again, and cried aloud,
John 20:28
My Lord, and my God, He
says,
John 20:29
Because you have seen Me,
you have believed; blessed are they who have not seen, and yet have believed.
For this is of faith, to
receive things not seen; since, Faith is the substance of things hoped for, the
evidence of things not seen. Hebrews 11:1 And here He pronounces blessed not
the disciples only, but those also who after them should believe. Yet, says
some one, the disciples saw and believed. Yes, but they sought nothing of the
kind, but from the proof of the napkins, they straightway received the word
concerning the Resurrection, and before they saw the body, exhibited all faith.
When therefore any one in the present day say, I would that I had lived in
those times, and had seen Christ working miracles, let them reflect, that,
Blessed are they who have not seen, and yet have believed.
It is worth enquiring, how
an incorruptible body showed the prints of the nails, and was tangible by a
mortal hand. But be not thou disturbed; what took place was a matter of
condescension. For that which was so subtle and light as to enter in when the
doors were shut, was free from all density ; but this marvel was shown, that
the Resurrection might be believed, and that men might know that it was the
Crucified One Himself, and that another rose not in His stead. On this account
He arose bearing the signs of the Cross, and on this account He eats. At least
the Apostles everywhere made this a sign of the Resurrection, saying, We, who
ate and drank with Him. Acts 10:41 As therefore when we see Him walking on the
waves before the Crucifixion, we do not say, that that body is of a different
nature, but of our own; so after the Resurrection, when we see Him with the
prints of the nails, we will no more say, that he is therefore corruptible. For
He exhibited these appearances on account of the disciple.
John 20:30
And many other signs truly
did Jesus.
2. Since this Evangelist
has mentioned fewer than the others, he tells us that neither have all the
others mentioned them all, but as many as were sufficient to draw the hearers
to belief. For, If, it says, they should be written every one, I suppose that
even the world itself could not contain the books. John 21:25 Whence it is
clear, that What they have mentioned they wrote not for display, but only for
the sake of what was useful. For how could they who omitted the greater part,
write these others for display? But why went they not through them all? Chiefly
on account of their number; besides, they also considered, that he who believed
not those they had mentioned, would not give heed to a greater number; while he
who received these, would have no need of another in order to believe. And here
too he seems to me to be for the time speaking of the miracles after the
Resurrection. Wherefore He says,
In the presence of His
disciples.
For as before the
Resurrection it was necessary that many should be done, in order that they
might believe that He was the Son of God, so was it also after the
Resurrection, in order that they might admit that He had arisen. For another
reason also he has added, In the presence of His disciples, because He
conversed with them alone after the Resurrection; wherefore also He said, The
world sees Me no more. John 14:19 Then, in order that you may understand that
what was done was done only for the sake of the disciples, he added,
John 20:31
That believing ye might
have life in His Name.
Speaking generally to
mankind, and showing that not on Him who is believed on, but on ourselves, he
bestows a very great favor. In His Name, that is, through Him; for He is the
Life.
John 21:1
After these things, Jesus
showed Himself again to the disciples at the sea of Tiberias.
Do you see that He remains
not with them continually, nor as before? He appeared, for instance, in the
evening, and flew away; then after eight days again once, and again flew away;
then after these things by the sea, and again with great terror. But what is
the, showed? From this it is clear that He was not seen unless He condescended,
because His body was henceforth incorruptible, and of unmixed purity. But
wherefore has the writer mentioned the place? To show that he had now taken
away the greater part of their fear, so that they now ventured forth from their
dwelling, and went about everywhere. For they were no longer shut up at home,
but had gone into Galilee, avoiding the danger from the Jews. Simon, therefore,
comes to fish. For since neither was He with them continually, nor was the
Spirit yet given, nor they at that time yet entrusted with anything, having
nothing to do, they went after their trade.
John 21:2
There were together Simon
Peter, and Thomas, and Nathanael, (he that was called by Philip,) and the sons
of Zebedee, and two others.
Having then nothing to do,
they went to their fishing, and this same they did by night, because they were
greatly afraid. This Luke also mentions; but this is not the same occasion, but
a different one. And the other disciples followed, because they were henceforth
bound to one another, and at the same time desired to see the fishing, and to
bestow their leisure well. As they then were laboring and wearied, Jesus
presents Himself before them, and does not at once reveal Himself, so that they
enter into converse with Him. He therefore says to them,
John 21:5
Have ye any meat ?
For a time He speaks
rather after a human manner, as if about to buy somewhat of them. But when they
made signs that they had none, He bade them cast their nets to the right; and
on casting they obtained a haul. But when they recognized Him, the disciples
Peter and John again exhibited the peculiarities of their several tempers. The
one was more fervent, the other more lofty; the one more keen, the other more
clear-sighted. On this account John first recognized Jesus, Peter first came to
Him. For no ordinary signs were they which had taken place. What were they?
First, that so many fish were caught; then, that the net did not break; then,
that before they landed, the coals had been found, and fish laid thereon, and
bread. For He no longer made things out of matter already subsisting, as,
through a certain dispensation, He did before the Crucifixion. When therefore
Peter knew Him, he threw down all, both fish and nets, and girded himself. Do
you see his respect and love? Yet they were only two hundred cubits off; but
not even so could Peter wait to go to Him in the boat, but reached the shore by
swimming. What then does Jesus?
John 21:12
Come, He says, dine. And
none of them dared ask Him.
For they no longer had the
same boldness, nor were they so confident, nor did they now approach Him with
speech, but with silence and great fear and reverence, sat down giving heed to
Him.
For they knew that it was
the Lord.
And therefore they did not
ask Him, Who are You? But seeing that His form was altered, and full of much
awfulness, they were greatly amazed, and desired to ask somewhat concerning it;
but fear, and their knowledge that He was not some other, but the Same, checked
the enquiry, and they only ate what He created for them with a greater exertion
of power than before. For here He no more looks to heaven, nor performs those
human acts, showing that those also which He did were done by way of
condescension. And to show that He remained not with them continually, nor in
like manner as before, It says that,
John 21:14
This was the third time
that Jesus appeared to them, after that He arose from the dead.
And He bids them to bring
of the fish, to show that what they saw was no appearance. But here indeed it
says not that He ate with them, but Luke, in another place, says that He did;
for He was eating together with them. Acts 1:4 But the, how, it is not ours to
say; for these things came to pass in too strange a manner, not as though His
nature now needed food, but from an act of condescension, in proof of the
Resurrection.
3. Perhaps when you heard
these things, you glowed, and called those happy who were then with Him, and
those who shall be with Him at the day of the general Resurrection. Let us then
use every exertion that we may see that admirable Face. For if when now we hear
we so burn, and desire to have been in those days which He spent upon earth,
and to have heard His Voice, and seen His face, and to have approached, and
touched, and ministered unto Him; consider how great a thing it is to see Him
no longer in a mortal body, nor doing human actions, but with a body guard of
Angels, being ourselves also in a form of unmixed purity, and beholding Him,
and enjoying the rest of that bliss which passes all language. Wherefore, I
entreat, let us use every means, so as not to miss such glory. For nothing is
difficult if we be willing, nothing burdensome if we give heed. If we endure,
we shall also reign with Him. 2 Timothy 2:12 What then is, If we endure? If we
bear tribulations, if persecutions, if we walk in the strait way. For the
strait way is by its nature laborious, but by our will it is rendered light,
from the hope of things to come. For our present light affliction works for us
a far more exceeding and eternal weight of glory; while we look not at the
things which are seen, but at those which are not seen. 2 Corinthians 4:17-18
Let us then transfer our eyes to heaven, and continually imagine those things,
and behold them. For if we always spend our time with them, we shall not be
moved to desire the pleasures of this world, nor find it hard to bear its
sorrows; but we shall laugh at these and the like, and nothing will be able to
enslave or lift us up, if only we direct our longing there, and look to that
love. And why say I that we shall not grieve at present troubles? We shall
henceforth not even appear to see them. Such a thing is strong desire. Those,
for instance, who are not at present with us, but being absent are loved, we
image every day. For mighty is the sovereignty of love, it alienates the soul
from all things else, and chains to the desired object. If thus we love Christ,
all things here will seem to be a shadow, an image, a dream. We too shall say,
Who shall separate us from the love of Christ? Shall tribulation, or distress?
Romans 8:35 He said not, money, or wealth, or beauty, (these are very mean and
contemptible,) but he has put the things which seem to be grievous, famines,
persecutions, deaths. He then spat on these even, as being nought; but we for
the sake of money separate ourselves from our life, and cut ourselves off from
the light. And Paul indeed prefers neither death, nor life, nor things present,
nor things to come, nor any other creature, to the love which is towards Him;
but we, if we see a little portion of gold, are fired, and trample on His laws.
And if these things are intolerable when spoken of, much more are they so when
done. For the terrible thing is this, that we shudder to hear, but do not
shudder to do: we swear readily, and perjure ourselves, and plunder, and exact
usury, care nothing for sobriety, desist from exactness in prayer, transgress
most of the commandments, and for the sake of money make no account of our own
members. For he that loves wealth will work ten thousand mischiefs to his
neighbor, and to himself as well. He will easily be angry with him, and revile
him, and call him fool, and swear and perjure himself, and does not even
preserve the measures of the old law. For he that loves gold will not love his
neighbor; yet we, for the Kingdom's sake, are bidden to love even our enemies.
Now if by fulfilling the old commandments, we shall not be able to enter the
Kingdom of heaven, unless our righteousness exceed and go beyond them, when we
transgress even these, what excuse shall we obtain? He that loves money, not
only will not love his enemies, but will even treat his friends as enemies.
4. But why speak I of
friends? The lovers of money have often ignored nature itself. Such a one knows
not kindred, remembers not companionship, reverences not age, has no friend,
but will be ill-disposed towards all, and above all others to himself, not only
by destroying his soul, but by racking himself with ten thousand cares, and
toils, and sorrows. For he will endure foreign travels, hatreds, dangers,
plots, anything whatever, only that he may have in his house the root of all
evil, and may count much gold. What then can be more grievous than this
disease? It is void of any luxury or pleasure, for the sake of which men often
sin, it is void of honor or glory. For the lover of money suspects that he has
tens of thousands, and really has many, who accuse, and envy, and slander, and
plot against him. Those whom he has wronged hate him as having been ill-used;
those who have not yet suffered, fearing least they may suffer, and
sympathizing with those who have, manifest the same hostility; while the
greater and more powerful, being stung and indignant on account of the humbler
sort, and at the same time also envying him, are his enemies and haters. And
why speak I of men? For when one has God also made his enemy, what hope shall
there then be for him? What consolation? What comfort? He that loves riches
will never be able to use them; he will be their slave and keeper, not their
master. For, being ever anxious to make them more, he will never be willing to
spend them; but he will cut short himself, and be in poorer state than any poor
man, as nowhere stopping in his desire. Yet riches are made not that we should keep,
but that we should use them; but if we are going to bury them for others, what
can be more miserable than we, who run about desiring to get together the
possessions of all men, that we may shut them up within, and cut them off from
common use? But there is another malady not less than this. Some men bury their
money in the earth, others in their bellies, and in pleasure and drunkenness;
together with injustice adding to themselves the punishment of wantonness. Some
minister with their substance to parasites and flatterers, others to dice and
harlots, others to different expenses of the same kind, cutting out for
themselves ten thousand roads that lead to hell, but leaving the right and
sanctioned road which leads to heaven. And yet it has not greater gain only,
but greater pleasure than the things we have mentioned. For he who gives to
harlots is ridiculous and shameful, and will have many quarrels, and brief
pleasure; or rather, not even brief, because, give what he will to the women
his mistresses, they will not thank him for it; for, The house of a stranger is
a cask with holes. Proverbs 23:27, Septuagint Besides, that sort of persons is
impudent, and Solomon has compared their love to the grave; and then only do
they stop, when they see their lover stripped of all. Or rather, such a woman
does not stop even then, but tricks herself out the more, and tramples on him
when he is down, and excites much laughter against him, and works him so much
mischief, as it is not possible even to describe by words. Not such is the
pleasure of the saved; for neither has any there a rival, but all rejoice and
are glad, both they that receive blessings, and they that look on. No anger, no
despondency, no shame, no disgrace, besiege the soul of such a one, but great
is the gladness of his conscience, and great his hope of things to come; bright
his glory, and great his distinction; and more than all is the favor and safety
which is from God, and not one precipice, nor suspicion, but a waveless harbor,
and calm. Considering therefore all these things, and comparing pleasure with
pleasure, let us choose the better, that we may obtain the good things to come,
through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory
and dominion for ever and ever. Amen.
