The leper came unto Him "when He was come down from the mountain," but this centurion, "when He was entered into Capernaum." Wherefore then did neither the one nor the other go up into the mountain? Not out of remissness, for indeed the faith of them both was fervent, but in order not to interrupt His teaching.

But having come unto Him, he saith, "My servant lieth at home sick of the palsy, grievously tormented." Now some say, that by way of excuse he mentioned also the cause, why he had not brought him. "For neither was it possible," saith he, "paralyzed as he was, and tormented, and at his last gasp, to lift and convey him." For that he was at the point of expiring, Luke saith; "He was even ready to die." [1094] But I say, this is a sign of his having great faith, even much greater than theirs, who let one down through the roof. [1095] For because he knew for certain, that even a mere command was enough for the raising up of the patient, he thought it superfluous to bring him.

What then doth Jesus? What He had in no case done before, here He doeth. For whereas on every occasion He was used to follow the wish of His supplicants, here He rather springs toward it, and offers not only to heal him, but also to come to the house. And this He doth, that we might learn the virtue of the centurion. For if He had not made this offer, but had said, "Go thy way, let thy servant be healed;" we should have known none of these things.

This at least He did, in an opposite way, in the case also of the Phoenician woman. For here, when not summoned to the house, of His own accord He saith, He will come, that thou mightest learn the centurion's faith and great humility; but in the case of the Phoenician woman, He both refuses the grant, and drives her, persevering therein, to great perplexity.

For being a wise physician and full of resources, He knows how to bring about contraries the one by the other. [1096] And as here by His freely-offered coming, so there by His peremptory putting off and denial, He unfolds the woman's faith. So likewise He doth in Abraham's case, saying, "I will by no means hide from Abraham my servant;" [1097] to make thee know that man's kindly affection, and his care for Sodom. And in the instance of Lot, [1098] they that were sent refuse to enter into his house, to make thee know the greatness of that righteous man's hospitality.

What then saith the centurion? "I am not worthy that thou shouldest come under my roof." [1099] Let us hearken, as many as are to receive Christ: for it is possible to receive Him even now. Let us hearken, and emulate, and receive Him with as great zeal; for indeed, when thou receivest a poor man who is hungry and naked, thou hast received and cherished Him.

2. "But say in a word only, [1100] and my servant shall be healed."

See this man also, how, like the leper, he hath the right opinion touching Him. For neither did this one say, "entreat," nor did he say, "pray, and beseech," but "command only." And then from fear lest out of modesty He refuse, he saith,

"For I also am a man under authority, having under me soldiers; and I say to this man, go, and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doeth it." [1101]

"And what of that," saith one, "if the centurion did suspect it to be so? For the question is, whether Christ affirmed and ratified as much." Thou speakest well, and very sensibly. Let us then look to this very thing; and we shall find what happened in the case of the leper, the same happening here likewise. For even as the leper said, "If thou wilt" (and not from the leper only are we positive about His authority, but also from the voice of Christ; in that, so far from putting an end to the suspicion, He did even confirm it more, by adding what were else superfluous to say, in the phrase, "I will, be thou cleansed," in order to establish that man's doctrine): so here too, it is right to see whether any such thing occurred. In fact, we shall find this same thing again taking place. For when the centurion had spoken such words, and had testified His so great prerogative; so far from blaming, He did even approve it, and did somewhat more than approve it. For neither hath the evangelist said, that He praised the saying only, but declaring a certain earnestness in His praise, that He even "marvelled;" and neither did He simply marvel, but in the presence also of the whole people, and set Him as an example to the rest, that they should emulate Him.

Seest thou how each of them that bore witness of His authority is "marvelled at? And the multitudes were astonished at His doctrine, because He taught as one having authority;" [1102] and so far from blaming them, He both took them with Him when He came down, and by His words of cleansing to the leper, confirmed their judgment. Again, that leper said, "If thou wilt, thou canst make me clean;" [1103] and so far from rebuking, He on the contrary cleansed him by such treatment as He had said. Again, this centurion saith, "Speak the word only, and my servant shall be healed:" [1104] and "marvelling" at him, He said, "I have not found so great faith, no, not in Israel." [1105]

Now, to convince thee of this by the opposite also; Martha having said nothing of this sort, but on the contrary, "Whatsoever thou wilt ask of God, He will give Thee;" [1106] so far from being praised, although an acquaintance, and dear to Him, and one of them that had shown great zeal toward Him, she was rather rebuked and corrected by Him, as not having spoken well; in that He said to her, "Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?" [1107] blaming her, as though she did not even yet believe. And again, because she had said, "Whatsoever Thou wilt ask of God, He will give Thee;" to lead her away from such a surmise, and to teach her that He needs not to receive from another, but is Himself the fountain of all good things, He saith, "I am the resurrection and the life;" [1108] that is to say, "I wait not to receive active power, [1109] but work all of myself."

Wherefore at the centurion He both marvels, and prefers him to all the people, and honors him with the gift of the kingdom, and provokes the rest to the same zeal. And to show thee that for this end He so spake, viz. for the instructing of the rest to believe in like manner, listen to the exactness of the evangelist, how he hath intimated it. For,

"Jesus," saith he, "turned Him about, and said to them that followed Him, I have not found so great faith, no, not in Israel." [1110]

It follows, that to have high imaginations concerning Him, this especially is of faith, and tends to procure the kingdom and His other blessings. For neither did His praise reach to words only, but He both restored the sick man whole, in recompence of his faith, and weaves for him a glorious crown, and promises great gifts, saying on this wise,

"Many shall come from the east and west, and shall sit down in the bosoms of Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out." [1111]

Thus, since He had shown many miracles, He proceeds to talk with them more unreservedly.

Then, that no one might suppose His words to come of flattery, but that all might be aware that such was the mind of the centurion, He saith,

"Go thy way; as thou hast believed, so be it done unto thee." [1112]

And straightway the work followed, bearing witness to his character. [1113] nothing; for the question is, whether each of them has set before us the zealousness of the man, and his having had the right opinion concerning Christ. But it is likely, that after sending his friends, he himself also came and said these things. And if Luke did not speak of the one, no more did Matthew of the other; and this is not the part of men disagreeing amongst themselves, but rather of those that are filling up the things omitted by one another. But see by another thing also how Luke hath proclaimed his faith, saying that his servant "was ready to die." [1114] Nevertheless, not even this cast him into despondency, neither did it cause him to give up: but even so he trusted that he should prevail. And if Matthew affirm Christ to have said, "I have not found so great faith, no, not in Israel," and hereby to show clearly that he was not an Israelite; while Luke saith, "He built our synagogue;" neither is this a contradiction. For it was possible for one, even though not a Jew, both to build the synagogue, and to love the nation.

4. But do not thou, I pray thee, merely inquire what was said by him, but add thereto his rank also, and then thou wilt see the man's excellency. Because in truth great is the pride of them that are in places of command, and not even in afflictions do they take lower ground. He, for example, who is set down in John, is for dragging Him unto his house, and saith, "Come down, for my child is ready to die." [1115] But not so this man; rather he is far superior both to him, and to those who let down the bed through the roof. For he seeks not for His bodily presence, neither did He bring the sick man near the physician; a thing which implied no mean imaginations concerning Him, but rather a suspicion of His divine dignity. And he saith, "speak the word only." And at the beginning he saith not even, "speak the word," but only describe his affliction: for neither did he, of great humility, expect that Christ would straightway consent, and inquire for his house. Therefore, when he heard Him say, "I will come and heal him," then, not before he saith, "speak the word." Nor yet did the suffering confound him, but still under calamity he reasons coolly, [1116] not looking so much to the health of the servant, as to the avoiding all appearance of doing anything irreverent.

And yet it was not he that pressed it, but Christ that offered it: nevertheless even so he feared, lest perchance he should be thought to be going beyond his own deservings, and to be drawing upon himself a thing above his strength. [1117] Seest thou his wisdom? Mark the folly of the Jews, in saying, "He was worthy for whom He should do the favor." [1118] For when they should have taken refuge in the love of Jesus towards man, they rather allege this man's worthiness; and know not so much as on what ground to allege it. But not so he, but he affirmed himself even in the utmost degree unworthy, not only of the benefit, but even of receiving the Lord in his house. Wherefore even when he said, "My servant lieth sick," he did not add, "speak," for fear lest he should be unworthy to obtain the gift; but he merely made known his affliction. And when he saw Christ zealous in His turn, not even so did he spring forward, but still continues to keep to the end his own proper measure.

And if any one should say, "wherefore did not Christ honor him in return?" we would say this, that He did make return to him in honor, and that exceedingly: first by bringing out his mind, which thing chiefly appeared by His not coming to his house; and in the second place, by introducing him into His kingdom, and preferring him to the whole Jewish nation. For because he made himself out unworthy even to receive Christ into his house, he became worthy both of a kingdom, and of attaining unto those good things which Abraham enjoyed.

"But wherefore," one may say, "was not the leper commended, who showed forth things greater than these?" For he did not so much as say, "speak the word," but what was far more, "be willing only," which is what the prophet saith concerning the Father, "He hath done whatsoever He pleased." [1119] But he also was commended. For when He said, "Offer the gift that Moses commanded, for a testimony unto them," [1120] He means nothing else but, "thou shalt be an accuser of them, in that thou didst believe." And besides, it was not the same for one that was a Jew to believe, and for one from without that nation. For that the centurion was not a Jew is evident, both from his being a centurion and from its being said, "I have not found so great faith, no, not in Israel." And it was a very great thing for a man who was out of the list of the Jewish people to admit so great a thought. For he did no less than imagine to himself, as it seems to me, the armies in Heaven; or that the diseases and death, and everything else, were so subject to Him, as his soldiers to himself.

Wherefore he said likewise, "For I also am a man set under authority;" that is, Thou art God, and I man; I under authority, but Thou not under authority. If I therefore, being a man, and under authority, can do so much; far more He, both as God, and as not under authority. Thus with the strongest expression he desires to convince Him, that he saith this, as one giving not a similar example, but one far exceeding. For if I((said he), being equal in honor to them whom I command, and under authority, yet by reason of the trifling superiority of my rank am able to do such great things; and no man contradicts me, but what I command, that is done, though the injunctions be various ("for I say to this man, go, and he goeth; and to another, come, and he cometh": [1121]) much more wilt Thou Thyself be able.

And some actually read the place in this way, "For if I, being a man," and having inserted a stop, they add, "having soldiers under authority under me."

But mark thou, I pray thee, how he signified that Christ is able both to overcome even death as a slave, and to command it as its master. For in saying, "come, and he cometh," and "go, and he goeth;" he expresses this: "If Thou shouldest command his end not to come upon him, it will not come."

Seest thou how believing he was? For that which was afterwards to be manifest to all, here is one who already hath made it evident; that He hath power both of death and of life, and "leadeth down to the gates of hell, and bringeth up again." [1122] Nor was he speaking of soldiers only, but also of slaves; which related to a more entire obedience.

5. But nevertheless, though having such great faith, he still accounted himself to be unworthy. Christ however, signifying that he was worthy to have Him enter into his house, did much greater things, marvelling at him, and proclaiming him, and giving more than he had asked. For he came indeed seeking for his servant health of body, but went away, having received a kingdom. Seest thou how the saying had been already fulfilled, "Seek ye the kingdom of heaven, and all these things shall be added unto you." [1123] For, because he evinced great faith, and lowliness of mind, He both gave him heaven, and added unto him health.

And not by this alone did He honor him, but also by signifying upon whose casting out he is brought in. For now from this time forth He proceeds to make known to all, that salvation is by faith, not by works of the law. And this is why not to Jews only, but to Gentiles also the gift so given shall be proffered, and to the latter rather than to the former. For "think not," saith He, "by any means, that so it hath come to pass in regard of this man alone; nay, so it shall be in regard of the whole world. And this He said, prophesying of the Gentiles, and suggesting to them good hopes. For in fact there were some following Him from Galilee of the Gentiles. And this He said, on the one hand, not letting the Gentiles despair, on the other, putting down the proud spirits of the Jews.

But that His saying might not affront [1124] the hearers, nor afford them any handle; He neither brings forward prominently what He hath to say of the Gentiles, but upon occasion taken from the centurion; nor doth He use nakedly the term, Gentiles: not saying, "many of the Gentiles," but, "many from east and west:" [1125] which was the language of one pointing out the Gentiles, but did not so much affront the hearers, because His meaning was under a shadow.

Neither in this way only doth He soften the apparent novelty of His doctrine, but also by speaking of "Abraham's bosom" instead of "the kingdom." For neither was that term familiar to them: [1126] moreover, the introduction of Abraham would be a sharper sting to them. Wherefore John also spake nothing at first concerning hell, but, what was most apt to grieve them, He saith, "Think not to say, we are children of Abraham." [1127]

He is providing for another point also; not to seem in any sense opposed to the ancient polity. For he that admires the patriarchs, and speaks of their bosom as an inheritance of blessings, doth much more than sufficiently remove also this suspicion.

Let no man therefore suppose that the threat is one only, for both the punishment of the one and the joy of the other is double: of the one, not only that they fell away, but that they fell away from their own; of the other, not only that they attained, but that they attained what they had no expectation of: and there is a third together with these, that the one received what pertained to the other. And he calls them "children of the kingdom," for whom the kingdom had been prepared: which also more than all was apt to gall them; in that having pointed to them as being in their bosom by His offer and promise, after all He puts them out.

6. Then, because what He had said was mere affirmation, He confirms it by the miracle; as indeed He shows the miracles in their turn, by the subsequent accomplishment of the prediction. He accordingly, who disbelieves the health which the servant then received, let him from the prophecy, which hath this day come to pass, believe that other also. For so that prophecy again, even before the event, was made manifest to all by the sign which then took place. To this end, you see, having first uttered that prediction, then and not before He raised up the sick of the palsy; that He might make the future credible by the present, and the less by the greater. Since for virtuous men to enjoy His good things, and for the contrary sort to undergo His penalties, were nothing improbable, but a reasonable event, and according to the tenor of laws: but to brace up the feeble, and to raise the dead, was something beyond nature.

But nevertheless, unto this great and marvellous work the centurion too contributed no little; which thing, we see, Christ also declared, saying, "Go thy way, and as thou hast believed, so be it done unto thee." Seest thou how the health of the servant proclaimed aloud both Christ's power, and the faith of the centurion, and also became a pledge of the future? Or rather it was all a proclamation of Christ's power. For not only did He quite heal the servant's body, but the soul also of the centurion He did Himself bring over unto the faith by His miracles.

And do thou look not to this only, that the one believed, and the other was healed, but marvel how quickly also. For this too the evangelist declared, saying, "And his servant was healed in the self-same hour:" even as of the leper also he said, "he was straightway cleansed." For not by healing, but by doing so both in a wonderful manner and in a moment of time, did He display His power. Neither in this way only doth He profit us, but also by his constant practice, in the manifestation of His miracles, of opening incidentally His discourses about His kingdom, and of drawing all men towards it. For, those even whom He was threatening to cast out, He threatened not in order to cast them out, but in order that through such fear, He might draw them into it by His words. And if not even hereby were they profited, theirs is the whole blame, as also of all who are in the like distemper.

For not at all among Jews only may one see this taking place, but also among them that have believed. For Judas too was a child of the kingdom, and it was said to him with the disciples, "Ye shall sit on twelve thrones;" [1128] yet he became a child of hell; whereas the Ethiopian, barbarian as he was, and of them "from the east and west," shall enjoy the crowns with Abraham, and Isaac, and Jacob. This takes place among us also now. "For many," saith He, "that are first shall be last, and the last first." [1129] And this He saith, that neither the one may grow languid, as unable to return; nor the others be confident, as standing fast. This John also declared before from the beginning, when he said, "God is able of these stones to raise up children unto Abraham." [1130] Thus, since it was so to come to pass, it is proclaimed long before; that no one may be confounded at the strangeness of the event. But he indeed speaks of it as a possible thing (for he was first); Christ on the other hand as what will surely be, affording the proof of it from His works.

7. Let us not then be confident, who stand, but let us say to ourselves, "Let him that thinketh he standeth take heed lest he fall;" [1131] neither let us who are fallen despair, but let us say to ourselves, "He that falleth, doth he not arise?" [1132] For many even who have mounted to the very summit of Heaven, and have shown forth all austerity, and had made their abode in the deserts, nor saw any woman so much as in a dream; having become a little remiss, have been tripped up, and have come unto the very gulf of wickedness. While others again from thence have gone up to Heaven, and from the stage and orchestra have passed over unto the discipline of angels, and have displayed so great virtue, as to drive away devils, and to work many other such miracles. And of these examples both the Scriptures are full, and our life is also full. Even whoremongers and effeminate persons stop the mouths of the Manich?ans, who say that wickedness is immoveable, enrolling themselves on the devil's side, and weakening the hands of them that would wish to be in earnest, and overturning all our life.

For they who inculcate these things, not only injure men as to the future, but here also turn all things upside down, for their own part at least. Because when will any regard virtue, from among those that are living in wickedness, so long as he accounts his return that way, and his change for the better, a thing impossible? For if now, when both laws exist, and penalties are threatened, and there is common opinion to recall the ordinary sort, and hell is looked for, and a kingdom promised, and wrong things reproached, and the good praised; hardly do any choose the labors that are to be undergone for virtue's sake: shouldest thou take away all these things, what is there to hinder ruin and corruption universal?

Knowing therefore the devil's craft, and that as well the lawgivers of the Gentiles as the oracles of God, and the reasonings of nature, and the common opinion of all men, yea barbarians, and Scythians, and Thracians, and generally all, are directly opposed both to these, and to such as strive to enact the doctrines of fate: let us be sober, beloved, and bidding farewell to all those, let us travel along the narrow way, being both confident and in fear: in fear because of the precipices on either side, confident because of Jesus our guide. Let us travel on, sober and wakeful. For though but for a little while one slumber, he is swept away quickly.

8. For we are not more perfect than David, who by a little carelessness was hurled into the very gulf of sin. Yet he arose again quickly. Look not then to his having sinned only, but also to his having washed away his sin. For to this end He wrote that history, not that thou shouldest behold him fallen, but admire him risen; to teach thee, when thou art fallen, how thou shouldest arise. Thus, as physicians choose out the most grievous diseases, and write them in their books, and teach their method of cure in similar cases; if so be men having practised on the greater, may easily master the less; even so God likewise hath brought forward the greatest of sins, that they also who offend in small things may find the cure of these easy, by means of the other: since if those admitted of healing, much more the less.

Let us look then to the manner both of the sickness, and of the speedy recovery of that blessed man. What then was the manner of his sickness? He committed adultery and murder. For I shrink not from proclaiming these things with a loud voice. Since if the Holy Ghost thought it no shame to record [1133] all this history, much less ought we to draw any shade over it. Wherefore I not only proclaim it, but I add another circumstance also. For in fact, whosoever hide these things, they most of all men throw his virtue into the shade. And as they that say nothing of the battle with Goliath deprive him of no small crowns, so also they that hurry by this history. Doth not my saying seem a paradox? Nay, wait a little, and then ye shall know that with reason have we said this. For to this end do I magnify the sin, and make my statement stranger, that I may the more abundantly provide the medicines.

What is it then which I add? The man's virtue; which makes the fault also greater. For all things are not judged alike in all men. "For mighty" men (it is said) "shall be mightily tormented:" [1134] and "He that knew his Lord's will, and doeth it not, shall be beaten with many stripes." [1135] So that more knowledge is a ground of more punishment. For this same reason the priest, if he commit the same sin as those under government, shall not have the same to endure, but things far more grievous.

Perhaps, seeing the charge against him amplified, ye tremble and fear, and marvel at me, as though I were going down a precipice. But I am so confident on that righteous man's behalf, that I will proceed even farther; for the more I aggravate the charge, so much the more shall I be able to show forth the praise of David.

"And what more than this," you will say, "can be uttered?" Abundantly more. For as in the case of Cain, what was done was not a murder only, but worse than even many murders; for it was not a stranger, but a brother, whom he slew; and a brother who had not done but suffered wrong; not after many murderers, but having first originated the horrid crime: so here too that which was perpetrated was not murder only. For it was no ordinary man that did it, but a prophet: and he slays not him that had done wrong, but him that had suffered wrong; for indeed he had been mortally wronged, by the forcing away his wife: nevertheless after that he added this also.

9. Perceive ye, how I have not spared that righteous one? how without any the least reserve I have mentioned his offenses? But yet, so confident am I concerning his defense, that after so great load as this of his sin, I would there were present both the Manich?ans who most deride all this, and they that are diseased in Marcion's way, [1136] that I might fully stop their mouths. For they indeed say "he committed murder and adultery;" but I say not this only, but have also proved the murder to be twofold, first from him who suffered the wrong, then from the quality of the person who offended. For it is not the same thing, for one to whom the Spirit was vouchsafed, and on whom so great benefits had been conferred, and who had been admitted to such freedom of speech, and at such a time of life, to venture on crimes of that sort; as without all these, to commit this self-same thing. Nevertheless even in this respect is that illustrious man most of all worthy of admiration, that when he had fallen into the very pit of wickedness, he did not sink nor despair, nor cast himself down in supineness, on receiving of the devil so fatal a wound; but quickly, or rather straightway, and with great force, he gave a more fatal blow than he had received.

And the same thing occurred, as if in war and in battle some barbarian had struck his spear into the heart of a chieftain, or shot an arrow into his liver, and had added to the former wound a second more fatal than it, and he that had received these grievous blows, when fallen, and wallowing in much blood all about him, were first to rise up quickly, then to hurl a spear at him that wounded him, and exhibit him dead on the ground in a moment. Even so in this case also, the greater thou declarest the wound, so much the more admirable dost thou imply the soul of him that was wounded to be, that he had power after this grievous wound both to rise up again, and to stand in the very forefront of the battle array, and bear down him that had wounded him.

And how great a thing this is, they best know, whosoever are fallen into grievous sins. For it is not so much a proof of a generous and vigorous soul to walk upright, and to run all the way (for such a soul hath the good hope going along with it, to cheer and to rouse it, to nerve and render it more zealous); as after those innumerable crowns, and so many trophies, and victories, having undergone the utmost loss, to be able to resume the same course. And that what I say may be made plain, I will endeavor to bring before you another example, not at all inferior to the former.

For imagine, I pray thee, some pilot, when he had compassed seas without number, and sailed over the whole ocean; after those many storms, and rocks and waves, to sink, having with him a great freight, in the very mouth of the harbor, and hardly with his naked body to escape this grievous shipwreck; how would he naturally feel towards the sea, and navigation, and such labors? Will such a one then ever choose, unless he be of a very noble soul, to see a beach, or a vessel, or a harbor? I trow not; but he will lie hiding his face, seeing night all through the day, and shrinking from all things; and he will choose rather to live by begging, than to put his hand to the same labors.

But not such was this blessed man; but though he had undergone such a shipwreck, after those innumerable troubles and toils, he stayed not with his face covered, but launched his vessel, and having spread his sails, and taken the rudder in hand, he applies himself to the same labors, and hath made his wealth more abundant again. Now if to stand be so admirable, and not to lie down for ever after one has fallen; to rise up again, and to do such deeds, what crowns would not this deserve?

And yet surely there were many things to drive him to despair; as first, the greatness of his sins; secondly, that not at the beginning of life, when our hopes also are more abundant, but near the end, these things befell him. For neither doth the merchant, who hath just gone out of the harbor and been wrecked, grieve equally with him, who after very many traffickings strikes on a rock. Thirdly, that when he had already obtained great wealth, he incurred this. Yea, for by that time he had stored up no small merchandise: for instance, the deeds of his early youth, when he was a shepherd; those about Goliath, when he set up the glorious trophy; those pertaining to his self-command respecting Saul. Since he showed forth even the evangelical long-suffering, in that he got his enemy ten thousand times into his hands, and continually spared him; and chose rather to be an outcast from his country and from liberty, and from life itself, than to slay him that was unjustly plotting against him. Likewise after his coming to the kingdom, there were noble deeds of his to no small amount.

And besides what I have said, his credit also among the many, and his fall from glory so bright, would cause no ordinary perplexity. For the purple did by no means so much adorn him, as the stain of his sin disgraced him. And ye know of course what a great thing it is for evil deeds to be exposed, and how great a soul is required in such an one, not to despond after the censure of the multitude, and when he hath so many witnesses of his own offenses.

Nevertheless all these darts that noble person drew out of his soul, and so shone forth after this, so wiped out the stain, became so pure, that his offspring even after his death had their sins mitigated by him: and that which was said of Abraham, we find God saying the same of this man also; or rather, much more of the latter. For with respect to the patriarch it is said, "I remembered my covenant with Abraham;" [1137] but here He saith not "the covenant," but how? "I will defend this city for my servant David's sake." [1138] And besides, on account of His favor towards him, He suffered not Solomon to fall from the kingdom, great as the sin was which he had committed. And so great was the glory of the man, that Peter, so many years after, in exhorting the Jews, spake on this wise: "Let me freely speak unto you of the patriarch David, that he is both dead and buried." [1139] And Christ too, discoursing with the Jews, signifies him after his sin to have had the Spirit vouchsafed to such a degree, that he was counted worthy to prophesy again even concerning His Godhead; and thereby stopping their mouths, He said, "How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand ?" [1140] And much as with Moses, so it fell out also with David. For as Miriam, even against Moses' will, was punished by God for insolence to her brother, [1141] because He greatly loved the holy man; even so this man, injuriously treated by his son, God did swiftly avenge, and that against his will.

These things then are sufficient, yea rather before all others these are sufficient to indicate the man's excellency. For when God pronounces His judgment, we ought to inquire no further. But if ye would become particularly acquainted with His self command, ye may by perusing his history after his sin, perceive his confidence towards God, his benevolence, his growth in virtue, his strictness unto his last breath.

10. Having then these examples, let us be sober, and let us strive not to despond, and if at any time we fall, not to lie prostrate. For not to cast you into slothfulness, did I speak of the sins of David, but to work in you more fear. For if that righteous man through a little remissness received such wounds, what shall we have to suffer, who are every day negligent? Do not therefore look at his fall, and be remiss, but consider what great things he did even after this, what great mournings, how much repentance he showed forth, adding his nights to his days, pouring forth fountains of tears, washing his couch with his tears, withal clothing himself in sackcloth.

Now if he needed so great a conversion, when will it be possible for us to be saved, feeling insensible after so many sins? For he that hath many good deeds, would easily even by this throw a shade over his sins; but he that is unarmed, wherever he may receive a dart, receives a mortal wound.

In order therefore that this may not be so, let us arm ourselves with good works; and if any offense have befallen us, let us wash it away: that we may be counted worthy, after having lived the present life to the glory of God, to enjoy the life to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

Footnotes:

[1093] [R.V. , "in the house."]

[1094] Luke 7:2. [R.V. , "and" at the point of death; ka in the citation means "and," not "even."--R.]

[1095] Luke 5:19.

[1096] di tn nanton t nntia. The argument seems to require t at, "the same things by opposite means:" but no ms. authority appears for such a change.

[1097] Genesis 18:17 [LXX. ].

[1098] Genesis 19:2.

[1099] Matthew 8:8.

[1100] [R.V. , "only say the word," "Gr. with a word." Chrysostom varies from the order, placing "only" last.--R.]

[1101] Matthew 8:4.

[1102] Matthew 7:29.

[1103] Matthew 8:2.

[1104] Matthew 8:8.

[1105] Matthew 8:10. [The reading of the received text is found here. Comp. R.V. margin for the reading of the Vatican ms., accepted by Augustin.--R.]

[1106] John 11:22.

[1107] John 11:40.

[1108] John 11:25.

[1109] energean.

[1110] Matthew 8:10. Comp. straphes, is taken from the latter passage.--R.]

[1111] Matthew 8:11, 12. [For "with" Chrysostom substitutes "in the bosom of" (e to klpou), commenting upon the term below (sec. 5). There is no authority for this reading, so far as now known.--R.]

[1112] Matthew 8:13.

[1113] t proairseipoie.

[1114] Luke 7:2.

[1115] John 4:49.

[1116] philosophe.

[1117] bar prgma.

[1118] Luke 7:4.

[1119] Psalm 115:3.

[1120] Matthew 8:4.

[1121] Matthew 8:9.

[1122] 1 Samuel 26.p>[1123] Matthew 6:33. [Comp. Hom. XXII. 4, p.148, on the reading "kingdom of heaven."--R.]

[1124] prosstnai, "disagree with, be nauseous to."

[1125] Matthew 8:11.

[1126] [Both terms were current in Jewish theological language; but it is implied in the argument that "Abraham's bosom" was not so well known, or so definitely apprehended.--R.]

[1127] Matthew 3:9.

[1128] Matthew 19:28.

[1129] Matthew 19:30.

[1130] Matthew 3:9.

[1131] 1 Corinthians 10:12.

[1132] Jeremiah 8:4.

[1133] anathenai.

[1134] hetasthsontai. Wisdom vi. 6.

[1135] Luke 12:47.

[1136] Both these sects ascribed the Old Testament to an evil principle, and argued against it from such cases as this of David. Of Marcion, see St. Iren. i. 29, iv. 45. Of Manes, St. Aug. contra Faustum. xxii. 5, 66. [Nicene and Post-Nicene Fathers, first series, vol. iv. p. 297.]

[1137] Exodus 2:24.

[1138] Isaiah 37:35.

[1139] Acts 2:29.

[1140] Matthew 22:43; Psalm 110:1.

[1141] Numbers 12:13, 14.

But Mark adds also, "immediately," [1144] meaning to declare the time as well; but this evangelist hath set down only the miracle, without signifying besides the time. And whereas the others say, that she that lay ill did also entreat Him, this too he hath passed over in silence. But this comes not of any dissonance, but the one of brevity, the other of exact narrative. But for what intent did He go into Peter's house? As it seems to me, to take food. This at least is declared when it is said,

"She arose and ministered unto Him." [1145]

For He used to visit His disciples (as Matthew likewise, when He had called him), so honoring them and making them more zealous.

But do thou mark, I pray thee, herein also Peter's reverence towards Him. For though he had his wife's mother at home lying ill, and very sick of a fever, he drew Him not into his house, but waited first for the teaching to be finished, then for all the others to be healed; and then when He had come in, besought Him. Thus from the beginning was he instructed to prefer the things of all others to his own.

Therefore neither doth he himself bring Him in, but He entered of His own accord (after the centurion had said, "I am not worthy that Thou shouldest come under my roof" [1146]): to show how much favor He bestowed on His disciple. And yet consider of what sort were the houses of these fishermen; but for all that, He disdained not to enter into their mean huts, teaching thee by all means to trample under foot human pride.

And sometimes He heals by words only, sometimes He even stretches forth His hand, sometimes He doeth both these things, to bring into sight His way of healing. For it was not His will always to work miracles in the more surpassing manner: it being needful for Him to be concealed awhile, and especially as concerned His disciples; since they out of their great delight would have proclaimed everything. And this was evident from the fact, that even after coming to the mount, it was needful to charge them that they should tell no man.

Having therefore touched her body, He not only quenched the fever, but also gave her back perfect health. Thus, the disease being an ordinary one, He displayed His power by the manner of healing; a thing which no physician's art could have wrought. For ye know that even after the departing of fevers, the patients yet need much time to return to their former health. But then all took place at once.

And not in this case only, but also in that of the sea. For neither there did He quiet the winds only and the storm, but He also stayed at once the swelling of the waves; and this also was a strange thing. For even if the tempest should cease, the waves continue to swell for a long time.

But with Christ it was not so, but all at once was ended: and so it befell this woman also. Wherefore also the evangelist, to declare this, said, "She arose and ministered unto Him;" [1147] which was a sign both of Christ's power, and of the disposition of the woman, which she showed towards Christ.

And another thing together with these we may hence observe, that Christ grants the healing of some to the faith even of others. Since in this case too, others besought Him, as also in the instance of the centurion's servant. And this grant He makes, when there is no unbelief in him that is to be healed, but either through disease he cannot come unto Him, or through ignorance imagines nothing great of Him, or because of His immature age.

2. "When the even was come, they brought unto Him many that were possessed with devils: and He cast out the spirits from them with a word, and healed all that were sick: that it might be fulfilled which was spoken by the Prophet Esaias, that He took our infirmities, and bare our sicknesses." [1148]

Seest thou the multitude, by this time growing in faith? For not even when the time pressed could they endure to depart, nor did they account it unseasonable to bring their sick to Him at eventide.

But mark, I pray thee, how great a multitude of persons healed the evangelists pass quickly over, not mentioning one by one, and giving us an account of them, but in one word traversing an unspeakable sea of miracles. Then lest the greatness of the wonder should drive us again to unbelief, that even so great a people and their various diseases should be delivered and healed by Him in one moment of time, He brings in the prophet also to bear witness to what is going on: indicating the abundance of the proof we have, in every case, out of the Scriptures; such, that from the miracles themselves we have no more; and He saith, that Esaias also spake of these things; "He took our infirmities, and bare our sicknesses." [1149] He said not, "He did them away," but "He took and bare them;" which seems to me to be spoken rather of sins, by the prophet, in harmony with John, where he saith, "Behold the Lamb of God, that beareth the sin of the world." [1150]

How then doth the evangelist here apply it to diseases? Either as rehearsing the passage in the historical sense, [1151] or to show that most of our diseases arise from sins of the soul. For if the sum of all, death itself, hath its root and foundation from sin, much more the majority of our diseases also: since our very capability of suffering did itself originate there.

3. "Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side." [1152]

Seest thou again His freedom from ostentation? in that as the others say, "He charged the devils not to say it was He," [1153] so this writer saith, He repels the multitudes from Him. Now in so doing, He was at once both training us to be moderate, [1154] and at the same time allaying the envy of the Jews, and teaching us to do nothing for display. For He was not, we know, a healer to bodies only, but a curer also of the soul, and a teacher of self-restraint; by both disclosing Himself, both by putting away their diseases, and by doing nought for display. Because they indeed were cleaving unto Him, loving Him, and marvelling at Him, and desiring to look upon Him. For who would depart from one who was doing such miracles? Who would not long, were it only to see the face, and the mouth that was uttering such words?

For not by any means in working wonders only was He wonderful, but even when merely showing Himself, He was full of great grace; and to declare this the prophet said, "Fair [1155] in beauty beyond the children of men." [1156] And if Esaias saith, "He hath no form nor comeliness," [1157] he affirms it either in comparison of the glory of His Godhead, which surpasses all utterance and description; or as declaring what took place at His passion, and the dishonor which He underwent at the season of the cross, and the mean estate which throughout His life He exemplified in all respects.

Further: He did not first give "commandment to depart unto the other side," nor until He had healed them. For surely they could not have borne it. As therefore on the mountain they not only continued with Him while exhorting them, but also when it was silence followed Him; so here too, not in His miracles only did they wait on Him, but also when He had ceased again, from His very countenance receiving no small benefit. For if Moses had his face made glorious, and Stephen like that of an angel; consider thou our common Lord, what manner of person it was likely He would appear at such a time.

Many now perchance have fallen into a passionate desire of seeing that form; but if we are willing we shall behold one far better than that. For if we can pass through our present life with Christian boldness, [1158] we shall receive Him in the clouds, meeting Him in an immortal and incorruptible body.

But observe how He doth not simply drive them away, lest He should hurt them. For He did not say, "withdraw," but "gave commandment to depart to the other side," giving them to expect that He would surely come thither.

4. And the multitudes for their part evinced this great love, and were following with much affection; but some one person, a slave of wealth, and possessed with much arrogance, approaches Him, and saith,

"Master, I will follow Thee whithersoever Thou goest." [1159]

Seest thou how great his arrogance? For as not deigning to be numbered with the multitude, and indicating that he is above the common sort, so he comes near. Because such is the Jewish character; full of unseasonable confidence. So too another afterwards, when all men were keeping silence, of his own accord springs up, and saith, "Which is the first commandment?" [1160]

Yet nevertheless the Lord rebuked not his unseasonable confidence, teaching us to bear even with such as these. Therefore He doth not openly convict them who are devising mischief, but replies to their secret thought, leaving it to themselves only to know that they are convicted, and doubly doing them good, first by showing that He knows what is in their conscience, next by granting unto them concealment after this manifestation, and allowing them to recover themselves again, if they will: which thing He doth in the case of this man also.

For he, seeing the many signs, and many drawn after Him, thought to make a gain out of such miracles; wherefore also he was forward to follow Him. And whence is this manifest? From the answer which Christ makes, meeting not the question, as it stands verbally, but the temper shown in its meaning. For, "What?" saith He, "dost thou look to gather wealth by following me? Seest thou not then that I have not even a lodging, not even so much as the birds have?"

For "the foxes," saith He, "have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head." [1161]

Now these were not the words of one turning Himself away, but of one who while putting to the proof his evil disposition, yet permitted him (if he were willing with such a prospect) to follow Him. And to convince thee of his wickedness, when he had heard these things, and had been proved, he did not say, "I am ready to follow Thee."

5. And in many other places also Christ is clearly doing this; He doth not openly convict, but by His answer He manifests the purpose of them that are coming unto Him. Thus to him again that said, "Good Master," and had thought by such flattery to gain His favor, according to his purpose He made answer, saying, "Why callest thou me good? There is none good but one, that is, God." [1162]

And when they said unto Him, "Behold, Thy mother and Thy brethren seek Thee;" [1163] forasmuch as these were under the influence of some human infirmity, not desiring to hear something profitable, but to make a display of their relationship to Him, and therein to be vainglorious; hear what He saith: "Who is my mother, and who are my brethren?"

And again to His brethren themselves, saying unto Him, "Show thyself to the world," [1164] and wishing thence to feed their vainglory, He said, "Your time" (so He speaks) "is always ready, but my time is not yet come."

And in the opposite cases too He doth so; as in that of Nathanael, saying, "Behold an Israelite indeed, in whom is no guile." [1165] And again, "Go and show John again those things which ye do hear and see." [1166] For neither in this did He reply to the words, but to the intention of him that sent them. And with the people again in like manner, He addresses His discourse unto their conscience, saying, "What went ye out into the wilderness to see?" [1167] That is because they were probably feeling about John, as though he had been a sort of easy and wavering person; to correct this their suspicion, He saith, "What went ye out into the wilderness to see? A reed shaken with the wind?" or, "a man clothed with soft raiment?" by both these figures declaring, that he was neither of himself a waverer, nor would be softened by any luxury. Thus then in the present case also He makes His answer to their meaning.

And see how in this also He shows forth great moderation: in that He said not, "I have it indeed, but despise it," but "I have it not." Seest thou what exact care goes along with His condescension? Even as when He eats and drinks, when He seems to be acting in an opposite way to John, this too He doeth for the sake of the Jews' salvation, or rather for that of the whole world, at once both stopping the mouths of the heretics, [1168] and desiring to win also more abundantly those of that day to Himself.

6. But a certain other one, we read, said unto Him,

"Lord, suffer me first to go and bury my father." [1169]

Didst thou mark the difference? how one impudently saith, "I will follow Thee whithersoever Thou goest;" but this other, although asking a thing of sacred duty, [1170] saith, "Suffer me." Yet He suffered him not, but saith, "Let the dead bury their dead, but do thou follow me." For in every case He had regard to the intention. And wherefore did He not suffer him? one may ask. Because, on the one hand, there were those that would fulfill that duty, and the dead was not going to remain unburied; on the other, it was not fit for this man to be taken away from the weightier matters. But by saying, "their own dead," He implies that this is not one of His dead. And that because he that was dead, was, at least as I suppose, of the unbelievers.

Now if thou admire the young man, that for a matter so necessary he besought Jesus, and did not go away of his own accord; much rather do thou admire him for staying also when forbidden.

Was it not then, one may say, extreme ingratitude, not to be present at the burial of his father? If indeed he did so out of negligence, it was ingratitude, but if in order not to interrupt a more needful work, his departing would most surely have been of extreme inconsideration. For Jesus forbad him, not as commanding to think lightly of the honor due to our parents, but signifying that nothing ought to be to us more urgent than the things of Heaven, and that we ought with all diligence to cleave to these, and not to put them off for ever so little, though our engagements be exceeding indispensable and pressing. For what can be more needful than to bury a father? what more easy? since it would not even consume any long time.

But if one ought not to spend even as much time as is required for a father's burial, nor is it safe to be parted even so long from our spiritual concerns; consider what we deserve, who all our time stand off from the things that pertain to Christ, and prefer things very ordinary to such as are needful, and are remiss, when there is nothing to press on us?

And herein too we should admire the instructiveness [1171] of His teaching, that He nailed him fast to His word, and with this freed him from those endless evils, such as lamentations, and mournings, and the things that follow thereafter. For after the burial he must of necessity proceed to inquire about the will, then about the distribution of the inheritance, and all the other things that follow thereupon; and thus waves after waves coming in succession upon him, would bear him away very far from the harbor of truth. For this cause He draws him, and fastens him to Himself.

But if thou still marvellest, and art perplexed, that he was not permitted to be present at his father's burial; consider that many suffer not the sick, if it be a father that is dead, or a mother, or a child, or any other of their kinsmen, to know it, nor to follow him to the tomb; and we do not for this charge them with cruelty nor inhumanity: and very reasonably. For, on the contrary, it were cruelty to bring out to the funeral solemnity men in such a state.

But if to mourn and be afflicted in mind for them that are of our kindred is evil, much more our being withdrawn from spiritual discourses. For this same cause He said elsewhere also, "No man having put his hand to the plough, and looking back, is fit for the kingdom of Heaven." [1172] And surely it is far better to proclaim the kingdom, and draw back others from death, than to bury the dead body, that is nothing advantaged thereby; and especially, when there are some to fulfill all these duties.

7. Nothing else then do we learn hereby, but that we must not wantonly lose any, no not the smallest time, though there be ten thousand things to press on us; but to set what is spiritual before all, even the most indispensable matters, and to know both what is life, and what is death. Since many even of them that seem to live are nothing better than dead men, living as they do in wickedness; or rather these are worse than the dead; "For he that is dead," it is said, "is freed from sin," [1173] but this man is a slave to sin. For tell me not of this, that he is not eaten of worms, nor lies in a coffin, nor hath closed his eyes, nor is bound in graveclothes. Nay, for these things he undergoes more grievously than the dead, no worms devouring him, but the passions of his soul tearing him to pieces more fiercely than wild beasts.

And if his eyes be open, this too again is far worse than having closed them. For those of the dead see no evil thing, but this man is gathering unto himself diseases without number, while his eyes are open. And whereas the other lies in a coffin, unmoved by anything, this one is buried in the tomb of his innumerable distempers.

But thou seest not his body in a state of decay. And what of that? Since before his body, his soul is corrupted and destroyed, and undergoes greater rottenness. For the other stinketh a few [1174] days, but this for the whole of his life exhales evil odors, having a mouth more foul than sewers.

And so the one differs from the other, by just so much as this, that the dead indeed undergoes that decay only which comes of nature, but this man together with that, brings in also that rottenness which is from intemperance, devising each day unnumbered causes of corruption.

But is he borne on horseback? And what of that? Why, so is the other on a couch. And what is very hard, while the other is seen by no one in his dissolution and decay, but hath his coffin for a veil, this man is going about everywhere with his evil savor, bearing about a dead soul in his body as in a tomb.

And if one could but once see a man's soul who is living in luxury and vice, thou wouldest perceive that it is far better to lie bound in a grave than to be rivetted by the chains of our sins; and to have a stone laid over thee, than that heavy cover [1175] of insensibility. Wherefore above all things it behooves the friends of these dead men, seeing that they are past feeling, to come near to Jesus in their behalf, as Mary then did in the case of Lazarus. Though he "stinketh," though he be "dead four days," do not despair, but approach, and remove the stone first. Yea, for then thou shalt see him lying as in a tomb, and bound in his grave clothes.

And if ye will, let it be some one of them that are great and distinguished, whom we bring before you. Nay, fear not, for I will state the example without a name: or rather, though I should mention the name, not even so need there be any fear: for who ever fears a dead man? seeing that whatever one may do, he continues dead, and the dead cannot injure the living either little or much.

Let us then behold their head bound up. For indeed, when they are for ever drunken, even as the dead by their many wrappers and grave-clothes, so are all their organs of sense closed and bound up. And if thou wilt look at their hands too, thou shalt see these again bound to their belly, like those of the dead, and fastened about not with grave-clothes, but what is far more grievous, with the bands of covetousness: obtaining as they do no leave from her to be stretched out for alms-giving, or for any other of such like good deeds; rather she renders them more useless than those of the dead. Wouldest thou also see their feet bound together? See them again fastened about with cares, and for this cause never able to run unto the house of God.

Hast thou seen the dead? behold also the embalmer. Who then is the embalmer of these? The devil, who carefully fastens them about, and suffers not the man any longer to appear a man, but a dry stock. For where there is no eye, nor hands, nor feet, nor any other such thing, how can such an one appear a man? Even so may we see their soul also swaddled up, and rather an image [1176] than a soul.

Forasmuch then as they are in a sort of senseless state, being turned to dead men, let us in their behalf draw nigh unto Jesus, let us entreat Him to raise them up, let us take away the stone, let us loosen the grave clothes. For if thou take away the stone, that is, their insensibility to their own miseries, thou wilt quickly be able to bring them also out of the tomb; and having brought them out, thou wilt more easily rid them of their bonds. Then shall Christ know thee, when thou art risen, when unbound; then will He call thee even unto His own supper. [1177] As many therefore of you as are friends of Christ, as many as are disciples, as many as love him that is gone, draw near unto Jesus, and pray. For even though his ill savor abound and be ever so intense, nevertheless not even so should we, his friends, forsake him, but so much the rather draw near; even as the sisters of Lazarus then did; neither should we leave interceding, beseeching, entreating, until we have received him alive.

For if we thus order our own affairs, and those of our neighbors, we shall also attain speedily unto the life to come; unto which may we all attain, by the grace and love to man of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

Footnotes:

[1142] [R.V. , "lying sick of a fever."]

[1143] A.V. , "unto them." [The Oxford edition has "rec. vers." here. But the word "received" is now applied, in matters of text, only to the editions of Stephens and Elzevir and the readings they contain. The reference is, of course, to the authorized version, and that version in Matthew 8:15 follows the received text.--R.]

[1144] Mark 1:31. See Luke 4:39. [Mark's favorite term, eths, is rendered "straightway" in the R.V. , passim.--R.]

[1145] Matthew 8:15.

[1146] Matthew 8:8.

[1147] Matthew 8:15.

[1148] Matthew 8:16, 17. [R.V. "our diseases."]

[1149] Isaiah 53:4. The Evangelist seems to quote the Hebrew, not the LXX. [The explanation given in the Homily agrees with the LXX. , "he bare our sins and suffered pain (oduntai) on our behalf." Hebrew has "sorrows" instead of "sicknesses" or "diseases."--R.]

[1150] John 1:29.

[1151] kat storan tn marturan naginskon, "reading the text in that sense, to which the actual knowledge of the facts concerning Christ, apart from what faith teaches, might guide a man." See Suicer in v. histora.

[1152] Matthew 8:18.

[1153] Mark 1:34; Luke 4:41.

[1154] i. e., "moderate, as receivers, in what we expect from Him: and averse to all display, when we give in His Name."

[1155] horao.

[1156] Psalm 45:2, LXX.

[1157] Isaiah 53:2, LXX. [So the Hebrew.]

[1158] met paesa.

[1159] Matthew 8:19.

[1160] Matthew 22:36; Luke 10:25. [The passage in Luke tells of an entirely different incident. The citation from Matthew is not exact, though "first" occurs in the answer of our Lord.--R.]

[1161] Matthew 8:20.

[1162] Matthew 19:16, 17; Luke 18:18, 19. [The citation agrees more exactly with Mark 10:18. In Matthew, according to the best mss. authorities, and also the Latin versions and fathers, another form of the answer occurs. Even in Homily LXIII. , where the incident is commented upon, Chrysostom does not directly attribute this language, as given above, to Matthew's Gospel.--R.]

[1163] Matthew 12:47, 48.

[1164] John 7:4, 6.

[1165] John 1:47.

[1166] Matthew 11:4.

[1167] Matthew 11:7.

[1168] i. e., of those heretics who "commanded to abstain from meats," as though possessed with some evil principle: the Manich?an and Marcionite schools. Comp. St. Chrys. on 1 Timothy 1:5.

[1169] Matthew 8:21.

[1170] hosion.

[1171] philosophan .

[1172] Luke 9:62, en t basile. [The citation is peculiar: (1) en is not found in any of our mss. of the New Testament, the received text is e tn basilean, while the dative alone is better supported. (2) tn orann is substituted for to theo; the former occurring in Matthew only in connection with basilea.--R.]

[1173] Romans 6:7.

[1174] [More exactly, "ten days."--R.]

[1175] pma, the lid of a coffer of any kind: here of a sarcophagus.

[1176] edolon. The classical use of this word is well known: see e.g. Odyss. xi. 602. "A shadow or phantom: not a true substantial soul."

[1177] Alluding to John 12:2.

Now Luke, [1178] to free himself from having the order of time required of him, saith thus, "And it came to pass on a certain day that He went into a ship with His disciples;" and Mark in like manner. [1179] But this evangelist not so, but he maintains the order in this place also. For they did not all of them write all things in this way. And these things I have mentioned before, lest any one from the omission should suppose there was a discordance.

The multitudes then He sent on, but the disciples He took with Himself: for the others mention this too. And He took them with Him, not for nought, nor at hazard, but in order to make them spectators of the miracle that was to take place. For like a most excellent trainer, He was anointing them with a view to both objects; as well to be undismayed in dangers, as to be modest in honors. Thus, that they might not be high minded, because having sent away the rest, He retained them, He suffers them to be tossed with the tempest; at once correcting this, and disciplining them to bear trials nobly.

For great indeed were the former miracles too, but this contained also in it a kind of discipline, and that no inconsiderable one, and was a sign akin to that of old. [1180] For this cause He takes the disciples only with Himself. For as, when there was a display of miracles, He suffers the people also to be present; so when trial and terrors were rising up against Him, then He takes with Him none but the champions of the whole world, whom He was to discipline.

And while Matthew merely mentioned that "He was asleep," [1181] Luke saith that it was "on a pillow;" signifying both His freedom from pride, and to teach us hereby a high degree of austerity. [1182]

The tempest therefore being thoroughly excited, and the sea raging, "They awake Him, saying, Lord, save us: we perish." [1183] But He rebuked them before He rebuked the sea. Because as I said, for discipline these things were permitted, and they were a type of the temptations that were to overtake them. Yea, for after these things again, He often suffered them to fall into more grievous tempests of fortune, [1184] and bare long with them. Wherefore Paul also said, "I would not, brethren, have you ignorant, that we were pressed out of measure beyond strength, insomuch that we despaired even of life;" [1185] and after this again, "Who delivered us from so great deaths." Signifying therefore hereby, that they ought to be confident, though the waves rise high, and that He orders all things for good, He first of all reproves them. For indeed their very alarm was a profitable occurrence, that the miracle might appear greater, and their remembrance of the event be rendered lasting. Since when anything strange is about to happen, there are prepared beforehand many things to cause remembrance, lest after the miracle hath passed by, men should sink into forgetfulness.

Thus Moses also first is in fear of the serpent, and not merely in fear, but even with much distress: and then he sees that strange thing come to pass. [1186] So these too, having first looked to perish, were then saved, that having confessed the danger, they might learn the greatness of the miracle.

Therefore also He sleeps: for had He been awake when it happened, either they would not have feared, or they would not have besought Him, or they would not so much as have thought of His being able to do any such thing. Therefore He sleeps, to give occasion for their timidity, and to make their perception of what was happening more distinct. For a man looks not with the same eyes on what happens in the persons of others, as in his own. Therefore since they had seen all benefitted, while themselves had enjoyed no benefit, and were supine (for neither were they lame, nor had they any other such infirmity); and it was meet they should enjoy His benefits by their own perception: He permits the storm, that by their deliverance they might attain to a clearer perception of the benefit.

Therefore neither doth He this in the presence of the multitudes, that they might not be condemned for little faith, but He has them apart, and corrects them, and before the tempest of the waters He puts an end to the tempests of their soul, rebuking them, and saying,

"Why are ye fearful, O ye of little faith:" instructing them also, that men's fear is wrought not by the approach of the temptations, but by the weakness of their mind.

But should any one say, that it was not fearfulness, or little faith, to come near and awaken Him; I would say this, that that very thing was an especial sign of their wanting the right opinion concerning Him. That is, His power to rebuke when awakened they knew, but that He could do so even sleeping, they knew not as yet.

And why at all marvel that it was so now, when even after many other miracles their impressions were still rather imperfect? wherefore also they are often rebuked; as when He saith, "Are ye also yet without understanding?" [1187] Marvel not then, if when the disciples were in such imperfect dispositions, the multitudes had no exalted imagination of Him. For

"They marvelled, saying, What manner of man is this, that even the sea and the winds obey Him?" [1188]

But Christ chode not with them for calling Him a man, but waited to teach them by His signs, that their supposition was mistaken. But from what did they think Him a man? First from His appearance, then from His sleeping, and His making use of a ship. So on this account they were cast into perplexity, saying, "What manner of man is this?" since while the sleep and the outward appearance showed man, the sea and the calm declared Him God.

For because Moses had once done some such thing, in this regard also doth He signify His own superiority, and that the one works miracles as a slave, the other as Lord. Thus, He put forth no rod, as Moses did, neither did He stretch forth His hands to Heaven, nor did He need any prayer, but, as was meet for a master commanding His handmaid, or a creator His creature, so did He quiet and curb it by word and command only; and all the surge was straightway at an end, and not one trace of the disturbance remained. For this the evangelist declared saying, "And there was a great calm." [1189] And that which had been spoken of the Father as a great thing, this He showed forth again by His works. And what had been said concerning Him? "He spake," it saith, "and the stormy wind ceased." [1190] So here likewise, He spake, and "there was a great calm." And for this most of all did the multitudes marvel at him; who would not have marvelled, had He done it in such manner as did Moses.

2. Now when He is departed from the sea, there follows another miracle yet more awful. For men possessed with devils, [1191] like wicked runaways at sight of their master, said,

"What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time?" [1192]

For, because the multitudes called Him man, the devils came proclaiming His Godhead, and they that heard not the sea swelling and subsiding, heard from the devils the same cry, as it by its calm was loudly uttering.

Then, lest the thing might seem to come of flattery, according to their actual experience they cry out and say, "Art Thou come hither to torment us before the time?" With this view, then, their enmity is avowed beforehand, that their entreaty may not incur suspicion. For indeed they were invisibly receiving stripes, and the sea was not in such a storm as they; galled, and inflamed, and suffering things intolerable from His mere presence. Accordingly, no man daring to bring them to Him, Christ of Himself goes unto them.

And Matthew indeed relates that they said, "Art Thou come hither before the time to torment us?" but the other evangelists have added, that they also entreated and adjured Him not to cast them into the deep. [1193] For they supposed that their punishment was now close upon them, and feared, as even now about to fall into vengeance.

And though Luke and those who follow him [1194] say that it was one person, but this evangelist two, this doth not exhibit any discrepancy at all. I grant if they had said, there was only one, and no other, they would appear to disagree with Matthew; but if that spake of the one, this of the two, the statement comes not of disagreement, but of a different manner of narration. That is, I for my part think, Luke singled out the fiercest one of them for his narrative, wherefore also in more tragical wise doth he report their miserable case; as, for instance, that bursting his bonds and chains he used to wander about the wilderness. And Mark saith, that he also cut himself with the stones.

And their words too are such as well betray their implacable and shameless nature. For, saith he, "Art thou come hither to torment us before the time?" You see, that they had sinned, they could not deny, but they demand not to suffer their punishment before the time. For, since He had caught them in the act of perpetrating those horrors so incurable and lawless, and deforming and punishing [1195] His creature in every way; and they supposed that He, for the excess of their crimes, would not await the time of their punishment: therefore they besought and entreated Him: and they that endured not even bands of iron come bound, and they that run about the mountains, are gone forth into the plain; and those who hinder all others from passing, at sight of Him blocking up the way, stand still.

3. But what can be the reason that they love also to dwell in the tombs? They would fain suggest to the multitude a pernicious opinion, as though the souls of the dead become demons, [1196] which God forbid we should ever admit into our conception. "But what then wilt thou say," one may ask, "when many of the sorcerers take children and slay them, in order to have the soul afterwards to assist them?" Why, whence is this evident? for of their slaying them, indeed, many tell us, but as to the souls of the slain being with them, whence knowest thou it, I pray thee? "The possessed themselves," it is replied, "cry out, I am the soul of such a one." But this too is a kind of stage-play, and devilish deceit. For it is not the spirit of the dead that cries out, but the evil spirit that feigns these things in order to deceive the hearers. For if it were possible for a soul to enter into the substance of an evil spirit, much more into its own body.

And besides, it stands not to reason that the injured soul should co-operate with the wrong-doer, or that a man should be able to change an incorporeal power into another substance. For if in bodies this were impossible, and one could not make a man's body become that of an ass; much more were this impossible in the invisible soul; neither could one transform it into the substance of an evil spirit. So that these are the sayings of besotted old wives, and spectres to frighten children.

Nor indeed is it possible for a soul, torn away from the body, to wander here any more. For "the souls of the righteous are in the hand of God;" [1197] and if of the righteous, then those children's souls also; for neither are they wicked: and the souls too of sinners are straightway led away hence. And it is evident from Lazarus and the rich man; and elsewhere too Christ saith, "This day they require thy soul of thee." [1198] And it may not be that a soul, when it is gone forth from the body, should wander here; nor is the reason hard to see. For if we, going about on the earth which is familiar and well known to us, being encompassed with a body, when we are journeying in a strange road, know not which way to go unless we have some one to lead us; how should the soul, being rent away from the body, and having gone out from all her accustomed region, know where to walk without one to show her the way?

And from many other things too one might perceive, that it is not possible for a disembodied soul to remain here. For both Stephen saith, "Receive my spirit;" [1199] and Paul, "To depart and to be with Christ is far better;" [1200] and of the patriarch too the Scripture saith, that "he was gathered unto his fathers, being cherished in a good old age." [1201] And as to the proof, that neither can the souls of sinners continue here; hear the rich man making much entreaty for this, and not obtaining it; since had it been at all possible, he would have come, and have told what had come to pass there. [1202] Whence it is evident that after their departure hence our souls are led away into some place, having no more power of themselves to come back again, but awaiting that dreadful day.

4. Now, should any one say, "And wherefore did Christ fulfill the devils' request, suffering them to depart into the herd of swine?" this would be our reply, that He did so, not as yielding to them, but as providing for many objects thereby. One, to teach them that are delivered from those wicked tyrants, how great the malice of their insidious enemies: another, that all might learn, how not even against swine are they bold, except He allow them; a third, that they would have treated those men more grievously than the swine, unless even in their calamity they had enjoyed much of God's providential care. For that they hate us more than the brutes is surely evident to every man. So then they that spared not the swine, but in one moment of time cast them all down the precipice, much more would they have done so to the men whom they possessed, leading them towards the desert, and carrying them away, unless even in their very tyranny the guardian care of God had abounded, to curb and check the excess of their violence. Whence it is manifest that there is no one, who doth not enjoy the benefit of God's providence. And if not all alike, nor after one manner, this is itself a very great instance of providence; in that according to each man's profit, the work also of providence is displayed.

And besides what hath been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, "But the very hairs of your head are numbered." [1203] And from these demoniacs too, one may clearly perceive this; who would have "been choked" long before, if they had not enjoyed the benefit of much tender care from above.

For these reasons then He suffered them to depart into the herd of swine, and that they also who dwelt in those places should learn His power. For where His name was great, He did not greatly display Himself: but where no one knew Him, but they were still in an insensible condition, He made His miracles to shine out, so as to bring them over to the knowledge of His Godhead. For it is evident from the event that the inhabitants of that city were a sort of senseless people; for when they ought to have adored and marvelled at His power, they sent Him away, and "besought Him that He would depart out of their coasts." [1204]

But for what intent did the devils destroy the swine? Everywhere they have labored to drive men to dismay, and everywhere they rejoice in destruction. This, for instance, the devil did with respect to Job, although in that case too God suffered it, but neither in that case as complying with the devil, but willing to show His own servant the more glorious, cutting off from the evil spirit all pretext for his shamelessness, and turning on his own head what was done against the righteous man. Because now also the contrary of what they wished came to pass. For the power of Christ was gloriously proclaimed, and the wickedness of the demons, from which He delivered those possessed by them, was more plainly indicated; and how they want power to touch even swine, without permission from the God of all.

And if any would take these things in a hidden sense, [1205] there is nothing to hinder. For the history indeed is this, but we are to know assuredly, that the swinish sort of men are especially liable to the operations of the demons. And as long as they are men that suffer such things, they are often able yet to prevail; but if they are become altogether swine, they are not only possessed, but are also cast down the precipice. And besides, lest any should suppose what was done to be mere acting, instead of distinctly believing that the devils [1206] were gone out; by the death of the swine this is rendered manifest.

And mark also His meekness together with His power. For when the inhabitants of that country, after having received such benefits, were driving Him away, He resisted not, but retired, and left those who had shown themselves unworthy of His teaching, having given them for teachers them that had been freed from the demons, and the swine-herds, that they might of them learn all that had happened; whilst Himself retiring leaves the fear vigorous in them. For the greatness withal of the loss was spreading the fame of what had been done, and the event penetrated their mind. And from many quarters were wafted sounds, proclaiming the strangeness of the miracle; from the cured, and from the drowned, from the owners of the swine, from the men that were feeding them.

5. These things any one may see happening now also, even many in the tombs possessed of evil spirits, whom nothing restrains from their madness; not iron, nor chain, nor multitude of men, nor advice, nor admonition, nor terror, nor threat, nor any other such thing.

For so when any man is dissolute, eager after all embraces, [1207] he differs not at all from the demoniac, but goes about naked like him, clad indeed in garments, but deprived of the true covering, and stripped of his proper glory; cutting himself not with stones, but with sins more hurtful than many stones. Who then shall be able to bind such a one? Who, to stay his unseemliness and frenzy, his way of never coming to himself, but forever haunting the tombs? For such are the resorts of the harlots, full of much evil savor, of much rottenness.

And what of the covetous man? Is he not like this? For who will be able ever to bind him? Are there not fears and daily threats, and admonitions, and counsels? Nay, all these bonds he bursts asunder; and if any one come to set him free, he adjures him that he may not be freed, accounting it the greatest torture not to be in torture: than which what can be more wretched? For as to that evil spirit, even though he despised men, yet he yielded to the command of Christ, and quickly sprang out of the man's body; but this man yields not even to His commandment. See at least how he daily hears Him saying, "Ye cannot serve God and mammon," [1208] and threatening hell, and the incurable torments, and obeys not: not that He is stronger than Christ, but because against our will Christ corrects us not. [1209] Therefore such men live as in desert places, though they be in the midst of cities. For who, that hath reason, would choose to be with such men? I for my part would sooner consent to dwell with ten thousand demoniacs, than with one diseased in this way.

And that I am not mistaken in saying this, is manifest from their respective feelings. For these last account him an enemy that hath done them no wrong, and desire even to take him for a slave when he is free, and encompass him with ten thousand evils; but the demoniacs do no such thing, but toss their disease to and for within themselves. And while these overturn many houses, and cause the name of God to be blasphemed, and are a pest to the city and to the whole earth; they that are troubled by evil spirits, deserve rather our pity and our tears. And the one for the more part act in insensibility, but the others are frantic while they reason, keeping their orgies in the midst of cities, and maddened with some new kind of madness. For what do all the demoniacs so bad, as what Judas dared to do, when he showed forth that extremity of wickedness? And all too that imitate him, like fierce wild beasts escaped from their cage, trouble their cities, no man restraining them. For these also have bonds upon them on every side; such as the fears of the judges, the threatening of the laws, the condemnation of the multitude, and other things more than these; yet bursting asunder even these, they turn all things upside down. And should any one remove these altogether from them, then would he know assuredly the demon that is in them to be far fiercer, and more frantic than he who is just now gone forth.

But since this may not be, let us for the time suppose it for argument's sake: and let us take off from him all his chains, and then shall we clearly know his manifest madness. But be not afraid of the monster, when we uncover it; for it is the representation in word, not the thing in truth. Let there be then some man, darting fire from his eyes, black, having from either shoulder serpents hanging down instead of hands; and let him have also a mouth, with sharp swords set in it instead of teeth, and for a tongue a gushing fountain of poison and some baneful drug; and a belly more consuming than any furnace, devouring all that is cast unto it, and a sort of winged feet more vehement than any flame; and let his face be made up of a dog and of a wolf; and let him utter nothing human, but something discordant, and unpleasing, and terrible; and let him have also in his hands a firebrand. Perhaps what we have said seems to you to be terrible, but we have not even yet fashioned him worthily; for together with these things we must add others besides. I mean, that he is also to slay them that meet with him, to devour them, to fasten upon their flesh.

Yet is the covetous man much more fierce even than this, assailing all like hell, swallowing all up, going about a common enemy to the race of men. Why, he would have no man exist, that he may possess all things. And he stops not even at this, but when in his longing he shall have destroyed all men, he longs also to mar the substance of the earth, and to see it all become gold; nay, not the earth only, but hills also, and woods, and fountains, and in a word all things that appear.

And to convince you that not even yet have we set forth his madness, let there be no man to accuse and frighten him, but take away the terror of the laws in supposition awhile, and thou wilt see him snatching up a sword, laying violent hands on all, and sparing none; neither friend, nor kinsman, nor brother, nor even his very parent. Nay rather, in this case there is not even need of supposing, but let us ask him, if he is not for ever framing to himself such imaginations, and if he does not in thought range among all men to destroy them; both friends and kinsmen, and even his very parents. Nay rather there is no need even to ask, because in truth all men know that they who are under the power of this disease are wearied even of their father's old age; and that which is sweet, and universally desirable, the having children, they esteem grievous and unwelcome: many at least with this view have even paid money to be childless, and have maimed their nature, not only by slaying their children after birth, but by not suffering them even to be born at all.

6. Marvel not, therefore, if we have thus sketched the covetous man (for in truth he is far worse than what we have said); but let us consider how we shall deliver him from the demon. How then shall we deliver him? If he may be clearly made aware, that his love of money stands very much in his way in respect of this very object, the gaining of money; for they that wish to gain in little things undergo great losses; whence accordingly a proverb hath been put forth to this same effect. [1210] Many, for instance, on many occasions, wishing to lend at large usury, and through the expectation of gain not having inquired about them who receive their money, have together with the interest lost also all their capital. Others again falling into dangers, and not willing to give up a little have together with the substance lost their life too.

Again, when it has been in men's power to purchase either gainful offices, or some other such thing, by some trifling meanness they have lost all. For because they know not how to sow, but have ever practised reaping, they of course continually fail of their harvest. For no man can be always reaping, as neither can he be always gaining. Therefore since they are not willing to spend, neither do they know how to gain. And should they have to take a wife, the same thing again befalls them; for either they are deceived into taking a poor wife for a rich one, or when they have brought home one that is rich, but full of faults without number, here too they have incurred more loss than gain. For it is not superfluity but virtue, that causes wealth. For what profit is there of her wealth, when she is expensive and dissolute, and scatters all abroad more vehemently than any wind? What if she be unchaste, and bring in numberless lovers? what if she be drunken? Will she not quickly make her husband the poorest of men? But they do not only marry, but also buy at great risk, from their great covetousness, laboring to find not good slaves, but cheap ones.

Consider then all these things (for the words concerning hell and the kingdom ye are not yet able to hear), and bearing in mind the losses which ye have often undergone from your love of money, in loans, and in purchases, and in marriages, and in offices of power, and in all the rest; withdraw yourselves from doating on money.

For so shall ye be able to live the present life in security, and after a little advance to hear also the words that treat on self-government, and see through and look upon the very Sun of Righteousness, and to attain unto the good things promised by Him; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

Footnotes:

[1178] Luke 8:22.

[1179] See Mark 4:35. [But Mark is very specific as to time. This event is placed very much out of chronological position in Matthew's account. But Chrysostom does not discuss such questions with any fullness. Indeed, the order of Matthew seems to have been accepted up to his time. The earliest harmonies were based upon Matthew. Comp. even Augustin, Harmony, Nicene and Post-Nicene Fathers, vol. vi. , first series, pp. 67-69, and elsewhere.--R.]

[1180] i. e., the miracle at the Red Sea, afterwards mentioned.

[1181] See Mark 4:38.

[1182] philosophan.

[1183] Matthew 8:25.

[1184] pragmton, "of things."

[1185] 2 Corinthians 1:8, 10.

[1186] Exodus 4:3, 4.

[1187] Matthew 15:16. ["For" is part of the citation, in the Greek text of the Homily, but does not occur in the Gospel narratives. The order, "the sea and the winds," is also peculiar to the text of the Homily. The Oxford translator gives the order of the A.V. , which is well attested, but not followed here.--R.]

[1188] Matthew 8:27.

[1189] Matthew 8:26.

[1190] Psalm 107:25, LXX.

[1191] [R.V. , "demons," and so the translator in many places in this Homily.--R.]

[1192] Matthew 8:29.

[1193] Mark 5:10; Luke 8:31.

[1194] o per tn Loukn.

[1195] timoroumnou .

[1196] So St. Augustin de Civitate Dei, ix. 11. "Plotinus says that the souls of men are demons, and of men become Lares, if they are of good desert; if of bad, Lemures or Larv?." Mr. Field refers to St. Chrys. 2 Hom. on Lazarus, vi. 235, 6 (Savile). "Many of the simpler sort imagine that the souls of such as die violent deaths are turned into demons, whereas the souls which really become such are theirs who are yet living in their sins, not by change of substance, but by imitating their evil mind....Why did the devil introduce this wicked doctrine? He tried to undermine the glory of the martyrs. I mean, because they die violent deaths, he wishing to diffuse an evil impression of them, did this. This, however, he could not do, but another very grievous result he did accomplish. He induced, by these doctrines, the sorcerers that minister to him to butcher the bodies of many tender youths, in the hope that they would become demons, and in return minister to them." He proceeds to argue against the superstition much as in the text here.

[1197] Wisd. iii. 1.

[1198] Luke 12:20.

[1199] Acts 7:59.

[1200] Philippians 1:23.

[1201] Genesis 15:15, in LXX.

[1202] Luke 16:27, 28.

[1203] Matthew 10:30.

[1204] Matthew 8:34. [R.V. , "from their borders."]

[1205] kat nagogn. [Comp. the "analogical" sense of Scripture in the later Hermeneuties. But Origen and others had already made the term anagog familiar and technical in the usage of ecclesiastical Greek.--R.]

[1206] ["demons."]

[1207] somat.

[1208] Matthew 6:24.

[1209] [ou sopsronzei. ]

[1210] Perhaps the chpussea chaleion, of which Erasmus says, "Conveniet uti, quoties officium aut munus longe impari munere pensatur Admissus est in *principis, sed excitit ex amicitia Christi. " Adag. 1, Cent. ii. Prov. 1.