attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.
MONITION.
It is very difficult to indicate the time when these two homilies were delivered. It is indeed certain that the former preceded the latter by some days, and that the latter was delivered on a Sunday. This is evident from what is said in the Homily titled, *That Demons Do Not Govern the World*. For there [Vol. II, p. 247, B], he says: "And this has indeed been known for all time, especially since last Sunday." For that day, in particular, showed that the divine oracles never produce satiety in you. In the same place, namely at the beginning of the discourse, he repeats in order all that he had said at the end of this discourse, as no one is unaware is Chrysostom's custom; he discusses, namely, those holy and righteous men who, with expressions of sorrow, recounted not the sins of others, but their own, having also brought forward many scriptural passages and examples of the saints, in the same sequence and most accurately. For as for the example which Tillemont, a man of singular diligence and accuracy, complained was missing in this second discourse—namely that of Peter, "Depart from me, for I am a sinful man" [Luke 5:8]—you have it now restored from the Colbertine Manuscript. And so it is certain and explored that this second homily on the *Obscurity of the Prophets* was delivered on the Sunday preceding that discourse mentioned above. It seems equally certain that these two discourses were delivered at Antioch; for indeed, in the second homily, no. 5, Chrysostom speaks of the bishop in such a way as to suggest that he is not the bishop himself, but another. Regarding the year, however, nothing is known for certain. See Volume II, p. 245. Perhaps someone might think an anchor of dating could be fished out from the fact that in the first Homily on the *Obscurity of the Prophets*...
A DEMONSTRATION THAT IT WAS DONE USEFULLY AND CONVENIENTLY THAT THE PROPHECIES CONCERNING CHRIST AND THE GENTILES AND THE REPROBATION OF THE JEWS SHOULD BE OBSCURE.
— The benefits of experience and training.
I desire today to set before you a prophetic table, and I meditate on launching my discourse into the sea of the wisdom of Isaiah. But what shall I do? I hesitate and fear that when we have gone out of the harbor and have reached the depth of the prophet's sentences, we might suffer from vertigo, as happens to sailors who are not accustomed to sailing. For they, too, when they have left the land and see the open sea on both sides of the ship, and nothing else but sea and sky, are seized by a darkling vertigo, and they imagine that the ship is being turned in a circle along with the sea. Yet these vertigos do not arise from the nature of the sea, but because those who are sailing are inexperienced; other sailors, however, surely cast themselves headlong into the midst of the waves with bare bodies, and suffer nothing of the sort, but when they have descended to the very depth, they dwell there more safely than those who live on the ground, and although they take in the salt water with their mouth, eyes, and whole body, they do not find it difficult. So great a good is training, so great an evil is inexperience; this [training] persuades us to despise even things that are formidable, whereas that [inexperience] causes even safe things to appear to us suspect and to be feared. For while those who sit on the high planks of the ship...
em qui in profundum usque descendunt, tunc maxime tuti sunt. Hoc in animo nostro evenit; etenim eumdem in modum furiæ passiones, ut fluctus maris, animum turbantes, cor subvertunt. A And yet the unskilled and unpracticed man, as soon as the storm of anger begins, is immediately troubled, stirred, and shaken; he watches his soul being submerged by the passions and suffering shipwreck. But he who is experienced and accustomed to endure such things bravely, like a pilot at the helm, places his reason above these perturbations, nor does he desist from all his efforts until he has guided the vessel into the proper harbor of philosophy. Therefore, what happens on the sea and in the mind also occurs in the exposition of the Scriptures: it is necessary to be troubled and stirred when we set out into the open sea, not because the sea is terrifying, but because we who are sailing are unskilled.
For that a discourse which is easy by nature can become difficult through the inexperience of the hearers, I shall set forth Paul as your witness. For having said that Christ became a high priest according to the order of Melchizedek, and inquiring who Melchizedek is, he added: *Of whom we have much to say, and hard to be uttered* (Hebr. 5, 11). What say you, O blessed Paul? Is it hard to be uttered for you, who possess spiritual wisdom, who have heard the ineffable words, who were caught up to the third heaven? If it is hard to be uttered for you, by whom is it grasped? "For me," he says, "it is hard to be uttered, not because of its own difficulty, but because of the weakness of the hearers." For having said, *hard to be uttered*, he added: *seeing ye are dull of hearing*. You see that it was not the nature of the discourse, but the inexperience of the hearers, that made what was not difficult appear difficult. And the same cause makes that which is short not only difficult but also long; wherefore he said it was not only hard to be uttered but also long, attributing the cause of both the length and the difficulty to the dullness of the hearing. B For just as in the case of the sick, it is not necessary to set before them a brief and hurriedly prepared table, but one must prepare various victuals, so that if the invalid does not wish to partake of one, he may take another; and if he rejects that, he may accept the next; and if he refuses this, he may lay hold of another, and by the variety of the dishes we may overcome the difficulty and by the manifold nature of the table cure the displeasure of his mind; so too it is often necessary to act in the spiritual banquet. When we are weak, it is necessary to prepare a long and varied discourse, possessing parables, examples, arguments, periods, and many other such things, so that by all means the choice of what is profitable may become easy for us. However, although the discourse is long and hard to be uttered, he did not deprive them of the teaching of Melchizedek; for by saying, *long and hard to be uttered*, he aroused their diligence so that they might be more eager for the hearing; and by granting the table, he satisfied their desire.
2. Let us also do this; even if the sea of the prophets is boundless, and there are many depths there, let us venture upon the sea according to our ability; or rather not according to our ability, but according to the grace given to us from above, not for our own boldness, but for your profit, let us venture upon the sea, imitating Paul in this also. For that he did not deprive them of the discourse concerning Melchizedek, hear what follows. For having said, *Of whom we have much to say, and hard to be uttered*, he added: *For this Melchizedek, king of righteousness; and after that also King of Salem, which is, King of peace; without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually* (Hebr. 7, 1-3). C Did Paul then not disturb your ears by speaking of a man and saying, *Without father, without mother*? And what do I say, of a man? For if this were said of Christ, would it not provide us with much questioning even so? For if he is without father, how is he Son? If without father, how is he Only-begotten? For a son ought to have a father, otherwise he will not be a son. But the Son of God is both without father and without mother. How? Without father in his birth below, without mother in his birth above; for he had no father on earth, nor mother in heaven. *Without descent* (or genealogy). Let those who curiously scrutinize his essence listen; though some think that this word *Without descent* is spoken regarding the birth above. For on the one hand, the heretics do not even wish this; for they scrutinize and inquire into that also curiously; but those who are more moderate among them, while they concede this regarding that birth, no longer scrutinize or investigate it; others think that Paul said this regarding that birth below, and regarding the one above as well, and the word *Without descent*. Let us show therefore that it is spoken regarding both: regarding the one below; for that too is formidable, and this one is most mystical. For this reason Isaiah also says, *Who shall declare his generation?* (Isai. 53, 8). But he says, he spoke about that generation above. What then shall we say to Paul, who spoke of both generations, and then added the word, *Without descent*? For having first said, *Without father, without mother*, then he added the word, *Without descent*, so that you might believe him to be without descent not only according to that birth, by which he is without mother, but also according to this one, by which he was without father—I mean the one below. For this reason, having set both, he then said *Without descent*; and indeed this one below is incomprehensible, so that we may not dare even to glance toward the other. D For if the porches of the temple are so fearful and inaccessible, how will anyone attempt to enter into the holies? That he was begotten from the Father, I know; but how, I do not know. That he was born from the virgin, I understand; but the manner I do not grasp even here. For the manner of both is kept in silence. And just as here in the case of the virgin, not knowing how I was born of a virgin, by reason of my ignorance of the manner, I acknowledge that he was born, and I do not destroy the fact; so you do the same in the case of the Father; even if you do not know how he was begotten, acknowledge that he was begotten. And if the heretic says to you, "How, if you do not know how he begat, do you acknowledge that he begat?"
Migne's Latin renders this: acknowledge that he was begotten. For regarding the Father, it is the same case as it was a little earlier regarding the Virgin Mother.
A ¶ III. How the Only-begotten Son of God is without father and without mother, and how he is without genealogy according to both generations, has been sufficiently demonstrated. It remains that we return to the matter at hand, after having deferred the discourse concerning Melchizedek to another day, and that we stir up our attention to hear the prophetic enigmas. For prophetic discourses are like riddles, and the Old Testament is beset by many difficulties, and the books are not easy to understand; but the New is clearer and easier. For what reason, one might ask, are these things so established, even though the subject matter of the New is of greater moment—concerning the kingdom of heaven, the resurrection of the bodies, and those ineffable goods which exceed even the human mind? What, then, is the cause that the prophecies are obscure? These things predict many evils for the Jews, and that it will come to pass that they will be cast out B and we will be received, that the temple will be overturned and never again be raised, that Jerusalem will fall and be accessible to all; and then indeed the Jews, as wanderers, will be dispersed throughout the entire world, and deprived of their city, they will not even retain their ancient rites, but all their former things will be taken away from them—prophecies, sacrifices, priesthood, and kingdom. Nor indeed only these things, but the prophets predicted many other such things, mixing countless tragedies into their own books. Therefore, so that the Jews, hearing these things clearly from the beginning, might not kill those who spoke them, they hid the predictions by the difficulty of their interpretation, and by spreading much obscurity over the facts, they provided for the safety of the prophets C through the obscurity of what was said. But whence is this evident? For we must provide reasons, even if we are conversing among friends; since many who are perhaps not friends are present. Let them therefore learn these things too, so that they may become friends themselves. I said that if the Jews had heard the evils which were to overtake them, and that Jerusalem was to be cut off forever on account of Christ, and would never be restored, if they had heard these things clearly from the prophets, they would have immediately killed those who spoke them. Whence then is it clear? First, indeed, from their own manners; for they were furious and beastly. It is a people always thirsting for the blood of the prophets; their hands had practiced in the slaughter of the saints. The great Elijah calls out against them, saying: "Lord, they have killed thy prophets, and they have digged down thy altars" (3 Kings 19:10). Christ again: D "Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee" (Matt. 23:37). And Isaiah, accusing them and sending forth a voice in harmony with these, says: "Your hands are full of blood" (Isa. 1:15). And again Christ: "Your fathers killed the prophets, and you build their monuments; fill up the measure of your fathers" (Matt. 23:31-32). Do you see how both the Lord and the servants testify that they are murderers? And what is, "Fill up the measure of your fathers"? "Kill me also," he says; "add the murder of the Lord to the slaughter of the servants." For although they killed a thousand men, they were all fellow-servants; but when they extended their hands against the Lord, then the measure was filled; and rightly so. For as long as they did not kill the Lord, they had hope of salvation, and they expected that the Lamb of God coming would take away the sin of the world (John 1:29); but after they killed the physician, and were contumelious against the very propitiatory, they turned away even the hope that remained. Therefore he says: "Fill up the measure of your fathers." Indeed, he says, but that they were murderers and wicked is proved by many testimonies; whence is it clear that they would not have spared the prophets, if they had heard that Jerusalem...
would be overturned, and that the law would cease, and that the Old Testament would be changed? A Indeed, it is clear from the things already said; yet I will again make the demonstration clearer from the Scriptures themselves. For if ever they heard a prophet saying that Jerusalem would be overturned by a temporary destruction, instead of needing to repent and ward off the wrath of God, they poured out their fury upon the prophet. And that this is true, hear from the histories themselves. The Persians once besieged their city, and a barbarian army was encamped outside; and the dangers were not obscure, but the city of Jerusalem was then in the midst of a trap, with all armed and standing round about; but nevertheless, as the dangers were so manifest, since Jeremiah came and said to them that the city would be handed over into the hands of the Chaldeans—yet this was not even a prophecy, for their own eyes saw what was to happen—but nevertheless, because he said what was manifest and before their eyes, those base and senseless men, and ungrateful towards their benefactors, were so maddened as to consider him a traitor and a destroyer B of the city, and to say: "He is weakening the hands of this people" (Jer. 38. 4). And yet he was strengthening them, and he was rousing their zeal, and leading them to God, placing around them a wall that was unbreakable and invincible; but those men, considering none of these things, ordered him to be put to death. For such were the rewards they always gave to their benefactors, and when the king gave pardon, they did not even then give up, but since they were unable to kill him, they cast him into the pit of mire.
4. C But if they could not bear to hear of a temporary captivity, how were they to hear the prediction of their perpetual servitude? If Jeremiah said, "You shall go to Babylon," and they could not bear to hear it, but even punished the one who said it; if they had heard the prophets saying, "You shall not go to Babylon, but you shall be scattered everywhere in the world, and you shall never again return," would they not have drunk the blood of those who said such things? But if this seems still to be a conjecture, I provide you a manifest demonstration that it was not safe for them to have the future told to them—I mean our own honor, their downfall. For tell me, why did they stone Stephen, the first fruits of the martyrs? Were they not bringing these charges against him, and saying: "This man speaks blasphemous words"? He said, it is said, that "Jesus D will dissolve this temple, and will change the customs which Moses delivered," and for this reason they stoned him. But if then they could not bear to hear these things, and that too when the facts themselves were already convincing them, how would they have endured the prophets predicting these things beforehand? You have heard, beloved, that it was for the temple and the change of the state that they stoned him; hear how they bring this same charge against Christ. For He said, it is said, "Destroy this temple, and in three days I will raise it up." You see how everywhere the dissolution of the temple and the change of the state caused them wrath? For this reason the prophets said these things, but they did not say them clearly. For this reason also they wanted to kill Paul, because he was persuading them to change from the state. Whence is this clear? "You see," he says, "brother, how many myriads there are of Jews who have believed, and these all have been instructed about you, that you teach apostasy from the law" (Acts 21. 20). The believers could not bear to be taught apostasy from the law; and how would those who had not yet believed have endured to hear that the law would ever cease? That the Jews would have killed the prophets if they had clearly predicted any such thing, we have shown from the testimonies, from the blessed Jeremiah, and from the first martyr Stephen, from Christ Himself, and from the Apostle Paul. For by charging all of them with the same things, they killed them in this way. But that they would also have burned the prophetic books themselves if they had understood what was said, this also I will attempt to put forward from a certain history, hidden indeed to you, but which will be manifest immediately; for thus I will attempt to relate it. What then is the history? Listen. "And it came to pass in the fourth year of Joakim, son of Josiah, king of Judah, that the Lord said to Jeremiah: Write all the words which I have spoken to you from the day of Josiah until this day; that is, all the evils which I plan to do to them" (Jer. 36. 1, 2). See how philanthropic and caring God is. Since they could not bear to hear part by part, "Gather," He says, "them all, and increase the fear, that even so they may become better." Remember the promise; what is sought for us to show is that they would have cut up the books themselves if they had understood all the things that have happened today. "Perhaps they will hear the evils (for it is necessary to hold to the history), which I plan to do to them, and they will turn from their evil way" (Ibid. v. 3). "Perhaps," God says? Does He, tell me, not know the things that are to be? Does He who knows all things before they come to be not know if they will hear, He who searches the hearts and reins, the judge of thoughts and intents; to whom all things are naked and opened to His eyes? Why then did He say, "Perhaps they will hear"? For it is necessary for you to learn this also, because of those who charge the Only-begotten with ignorance. For behold, even the Father utters words as if He were ignorant; for the word "perhaps" belongs to one who is ignorant; but He is not ignorant. Whenever, therefore, you hear even from the Son something spoken of this kind, accept the same judgment. For being the Son, He imitates the Father everywhere. But let the times of these contests wait, lest we fall away from the proposed subject; but let us say why He says, "Perhaps they will hear." If He had said that they would hear, without the "perhaps," it would have been false; for they were not going to hear. If He had said the truth, that they would not hear, He was sending the prophet in vain to those who would not hear. And not for this reason only, but also that His foreknowledge might not be thought to be a kind of compulsion of the disobedience, for this reason He adds
The Historical Context
Him as a deterrent. A And he brought these words forward sparingly, so that some might not say that God foretold it, and it was entirely necessary that it should happen; which is what they are accustomed to say concerning Judas. He foretold, they say, that he would be a traitor, and for this reason he became a traitor. O the madness! O the impudence! For foreknowledge, my man, was not the cause of the wickedness: far from it. For it does not bring necessity upon future events, but only foresees them. Not because Christ foretold it did that man become a traitor; but because he was going to be a traitor, for that reason Christ foretold it. In order, therefore, that they might not even here say that He spoke to those who would not listen and precluded for them the path of repentance, He anticipates and snatches away every excuse from them, while He said through the prophet, "Perhaps they will listen."
B Remember the promise; for this reason I repeat this to you, lest when I bring to you the conclusion, you should be forgetful of the question proposed at the beginning of the discourse. What then was that? If the Jews had known that those evils would happen to them which overtook them (these, I say, the evils which now hold them), they would have torn the books themselves to pieces, and would not have spared the divine letters. But let us return to the history. Having heard these things, Jeremiah calls his disciple Baruch, the son of Neriah, and says to him, "Write in a book all the evils which are about to happen to them" (Jer. 36:4). What is this matter? It has been commanded to you by God, and you send a disciple? Are you shrinking back from fear? Are you afraid? Do you fear? If you are afraid, in what way will a disciple dare? But it is nothing of these, for the cause is added; for when he had said, "Write and read," he subjoined, "For I am detained in prison" (Jer. 36:5). O the magnanimity! He was in bonds, and he did not abstain from prophecy. Let us attend to the fortitude of the just man and the philosophy of his soul. He did not say to himself, "So many evils have befallen me on account of this freedom of speech; I have poured forth innumerable words and profited nothing, and there was no other gain for me than to be cast into chains; and God has not yet freed me from the chains, and He sends me again to those wild beasts?" He neither said nor thought anything of these; but he gazed upon this one thing, so that he might fulfill the precept of the Master; and since he could not perform it through himself, he fulfilled it through a disciple. "For read to them," he said, "and speak all the evils. For I am detained in prison" (Ibid. v. 6). And Jeremiah was speaking, and Baruch was writing in a book. It was a time of fasting when these things happened; a festival was impending, which called everyone to the metropolis; for it was necessary for common assemblies to be held, since there had to be deliberation in the public meetings concerning necessary affairs. Baruch entered to the princes and read in the ears of the princes all these words (Ibid. v. 14, 15), and he also stated the reason: "For perhaps," he said, "your mercy might fall before the face of the Lord" (Ibid. v. 7), C lest they should think that he was saying these things as an accuser, but so that they might understand that he had come to them for their healing, so that they might be rendered more equitable and more kind. What then did they do? Although they ought to have given thanks, and praised him, and extolled him, they do none of these things, but going away they announced to the king what was written in the book, and they deposited the book in the house of Elishama (Ibid. v. 20). And when he had sent, he says, the king of Judah, one of his attendants, he commanded the book to be brought. And the king was sitting in the winter house (Jer. 36:21), and he calls it the ninth month, counting from March; for this also must be observed diligently. For if he had counted from September, it would not have been winter at that time. Why then is this also added? You shall clearly know from the things that follow. "And a fire of coals before him," he says, "because it was cold." Do you see how nothing is omitted by the Holy Scripture? And a fire of coals before him, and the satraps were standing around him; the book was brought in, teeming with innumerable goods (for the prophecy of evils was the warding off of evils), and it was being read. Be mindful, I pray, of the promise. And when he had read three leaves, having taken a penknife, he cut it, and cast it into the fire of coals, until the whole volume failed (Ibid. v. 23). Do you see how they do not even spare the books; how they do not even abstain from the sacred letters? Because it contained the captivity of Jerusalem, he cut it up; and when he had not found the prophet, he poured out his rage upon the letters. Whoever then so pursues inanimate things, if he had found one endowed with a soul, what would he not have done? For just as savage beasts, when they have seized those who are struggling with them, and those men have then fled, leaving in the mouths of the beasts the skins with which they are clothed, they then tear them with their teeth so that they may thus satisfy their fury; so undoubtedly the king acted. He did not offend the one who held the book, and he cut up the book; and not only did he cut it up, but he also cast it into the fire of coals, so that not even the remnants of those letters should remain. But you do not yet clearly perceive his whole madness; but you will know it well, if you attend diligently to the narrative. For he did not say that when he had read the whole book he then burned it; D rather, "When he had read three or four leaves, he cut it up." He did not even wait for the end of the reading, but was immediately exasperated from the very preface. For this reason it was not safe for the prophets to say all the future evils to the Jews clearly. For if he could not endure to hear of the captivity that was to come for a time, how could he have endured to learn of the perpetual one? And the king was not content with this; but he sent, he says, to seek the prophet everywhere, but he did not find him; "For God hid him" (Ibid. v. 26). He hid him at that time in that place, but He hid the other prophets by the obscurity of the things which were being spoken. That the Jews had manifested that bold crime, and of a soul rashly casting itself into dangers, the things that were to happen to the nations, and the honor and glory that was to follow, and the dishonor succeeding those, that they would speak, but from the words of Paul. This man, therefore, having corrected some one who had misinterpreted this prophecy, and having spoken more clearly than the others, and our things...
and theirs—the evils of theirs—he was amazed and marveled at his boldness, saying thus: "Isaiah also dares and says: 'I was found by those who did not seek me, I became manifest to those who did not ask of me.' I said, 'Behold me,' to a nation that did not call upon my name" [Rom. 10:20; Isa. 65:1]. And yet, if no danger followed from the prediction, why did Paul say, "Isaiah also dares and says: 'I was found by those who did not seek me'"? It is truly the greatest accusation against the Jews. Those who did not seek found, and those who sought failed; those who did not hear believed, and those who heard crucified. For this reason he called Isaiah daring. For it was indeed of the greatest boldness, while standing in the midst of those whom he was accusing, to freely bring accusations, and openly to strip them of their honor by means of the prophecy, and to introduce others into the glory owed to them. The court of those who were hearing held all of them as accusers. And who among enemies acting as judges can escape danger? For this reason, he says, "He dares and says."
Neither were the prophecies obscure before the Jews—but I wish to demonstrate this to you more clearly. For this reason, both regarding the Jews and ourselves, it is stated obscurely in the Scriptures, so that the Jews might not understand what was being said before the time. And I produce as a witness for this matter the most loud-voiced Paul, the trumpet of the heavens, the vessel of choice, the matchmaker of Christ. "For I espoused you," he says, "to one man, to present a pure virgin to Christ" [2 Cor. 11:2]. I produce this witness for you, clearly saying that for this reason some things in the Old Testament were concealed, not all. For if all things were obscure, it would have been spoken uselessly to those at that time. For the prophecies contain both the wars of those times, and plagues, and famines; they also contain the things of today—the calling of the Church, the rejection of the synagogue, the abrogation of the law. These were indeed matters of great importance, but he did not wish them to know those things; but he wanted the things happening in their own times. And I shall attempt to demonstrate this very thing: that he made only these things obscure—the things regarding us and the synagogue, the things that have now come to pass, and the abrogation of the law; and they ought not to have known this from that time. For if they had learned from the beginning that the law was temporary, they would have altogether despised it; for this reason he obscured it. For it was not the case that all of the prophecy was hidden, but he obscured only that part, as Paul shows, and that the law was hidden, and in this part alone. For writing to the Corinthians, he says something like this: "Having therefore such hope, we use much boldness, and not as Moses put a veil upon his face, so that the children of Israel could not look intently at the end of what was being abrogated, but their thoughts were hardened. For until today, a veil remains upon the reading of the Old Testament, not uncovered, that it is abrogated in Christ" [2 Cor. 3:12-14]. It is perhaps obscure, what has been said; therefore it is necessary to make it clearer, having reminded you of the history from the time when Moses, having received the tablets and being about to descend the mountain, shone with glory from that holy face, such that none of the many could draw near to him and converse. So that, therefore, he might not be inaccessible to the people, putting a veil upon his face, he afforded the Jews the ability to associate with him without fear. And while conversing with the people he wore the veil, but when turning toward God he took it off again. This happened at once so that the lawgiver might appear credible to those who were about to receive the law brought through him, and at once so that the type of the truth might be pre-delineated in him, and the cause of the dispensation according to Christ might be outlined from above. Since, therefore, some were about to say, "For what reason did Christ not appear in unadorned divinity, but clothed himself in flesh?", he made a defense for all these things from above through the face of the servant. For if the Jews did not bear to see the glory of the servant that supervened afterwards, how would they have endured to see the divinity unadorned after these things?
7. And not only does this veil signify B this to us, but that the Jews also suffer these things now regarding the law, which they suffered at that time regarding the face of Moses. For just as they did not see the glory of the face of the lawgiver, with that veil having been inserted in the middle, so neither are they able to discern the glory of the law now. This is also necessary for us against the heretics. For because they supposed that the things said about the law were an accusation, they received this portion of the Epistle; and since they heard that the law has a veil, and that it is being abrogated, thinking it to be a calumny, they abandoned the writings, so that they might be caught by their own arguments. For this very thing shows the law to be great. For just as at that time it was not an accusation against Moses that he had a veil upon his face, but it was even a commendation, that it had such glory upon his face that it required a covering before his fellow servants; so also it happened in the case of the law. For if the law did not have inaccessible glory, it would not have needed the veil. When, therefore, he says that "a veil remains upon the reading of the Old Testament," he speaks of the obscurity of it; but when he says of "not being uncovered, that it is abrogated in Christ," he showed us the part of the law alone which is obscure. For that part of the law was not obscure which helped us toward life and conduct; since this would have been spoken uselessly, as he was clearly demonstrating both of these things to us, both that the law was obscured, and that it was obscured according to this part alone. For it is also a work of the wisdom of God, to bring in the law itself saying about itself that Christ, having come, will abrogate it, and that it will cease in Him. Therefore, this very part of the law, which says that the law is abrogated in Christ, this alone was obscure. And the great Paul, clarifying this very thing, added: "Not uncovered, that it is abrogated in Christ" [2 Cor. 3:14]. C The thing said is perhaps obscure; therefore it is necessary to make it clearer, having reminded you of the history itself. Since, having taken the tablets and intending to descend the mountain, Moses D was shining with such a nature, and such a wonder of that holy face, that none of the many could draw near to him and converse. So that, therefore, he might not be inaccessible [alt-version omitted] to the people, he put a veil upon his face, and afforded the Jews the ability to associate with him without fear. And while conversing with the people he wore the veil, but when turning toward God he took it off again. This happened at once so that the lawgiver might appear credible to those who were about to receive the law brought through him, and at once so that the type of the truth might be pre-delineated in him, and the cause of the dispensation according to Christ might be outlined from above. Since, therefore, some were about to say, "For what reason did Christ not appear in unadorned divinity, but clothed himself in flesh?", he made a defense for all these things from above through the face of the servant. For if the Jews did not bear to see the glory of the servant that supervened afterwards, how would they have endured to see the divinity unadorned after these things?
7. And not only does this veil signify to us this, but that the Jews also suffer these things now regarding the law, which they suffered at that time regarding the face of Moses. For just as they did not see the glory of the face of the lawgiver, with that veil having been inserted in the middle, so neither are they able to discern the glory of the law now. This is also necessary for us against the heretics. For because they supposed that the things said about the law were an accusation, they received this portion of the Epistle; and since they heard that the law has a veil, and that it is being abrogated, thinking it to be a calumny, they abandoned the writings, so that they might be caught by their own arguments. For this very thing shows the law to be great. For just as at that time it was not an accusation against Moses that he had a veil upon his face, but it was even a commendation, that it had such glory upon his face that it required a covering before his fellow servants; so also it happened in the case of the law. If the law did not have inaccessible glory, it would not have needed the veil. When, therefore, he says that "a veil remains upon the reading of the Old Testament," he speaks of the obscurity of it; but when he says of "not being uncovered, that it is abrogated in Christ," he showed us the part of the law alone which is obscure. For that part of the law was not obscure which helped us toward life and conduct; since this would have been spoken uselessly, as he was clearly demonstrating both of these things to us, both that the law was obscured, and that it was obscured according to this part alone. For it is also a work of the wisdom of God, to introduce the law itself saying about itself that Christ, having come, will abrogate it, and that it will cease in Him. Therefore, this very part of the law, which says that the law is abrogated in Christ, this alone was obscure. And the great Paul, clarifying this very thing, added: "Not uncovered, that it is abrogated in Christ" [2 Cor. 3:14].
This very thing, he says, is not yet uncovered—that it is to be abrogated in Christ; furthermore, it is not uncovered to those who do not approach the faith. Therefore, he who has approached the faith and has attained the grace of the Holy Spirit no longer looks upon the Law with a veil, but gazes upon its naked glory. The glory of the Law is that it is able to teach that it is itself abrogated in Christ—so that this too may be known to you. Do you see what the glory of the Law is? Its true glory, in fact, is when it is able to instruct you and lead you to Christ; and it instructs truly when it shows that it is abrogated. B Therefore, a fatal wound is inflicted upon the heretics from this as well. For if the Law were contrary and adversarial to Christ, and had not been handed down by Him, Paul ought not to have called its glory that which could instruct those who approach it, that it is itself abrogated through Christ. If the Law were evil, then, it would not have been right for its veil to be removed, but rather for it to remain obscured even after grace. But if this is the gift of grace, to make those who approach it more sharp-sighted for the grasping of the Law, so that from it the beginning and occasion for the entire faith in Christ might be drawn—what greater argument could anyone produce of the Law’s kinship with grace than when Christ opens the eyes of those who approach Him, so that they may be able to perceive the instruction of the Law, and that when that instruction has appeared and become manifest, it will be able to transmit with great ease those who understand the things of Christ? For these things demonstrate that neither does Christ fight with the Law, nor does the Law wage war with Jesus, but rather the matter stands in a precisely contrary way: while the former paves the way to this great philosophy, the latter, having taken those transferred from the former, leads them to the highest summit of piety. C For all these things, let us offer thanks to the benevolent God, who disposes each thing according to the appropriate time, and by various means procures our salvation, and let us exhibit a manner of life worthy of His dignity and of such providence, to the extent of our power, so that we may also attain the future goods; may it be that we all attain these, by the grace and benevolence of our Lord Jesus Christ, through whom and with whom to the Father, together with the Holy Spirit, be glory, honor, and dominion, for ever and ever. Amen.
On the Obscurity of the Old Testament, and on the Benevolence of God, and that one ought not to accuse others.
The herdsman rejoices when he sees his herd flourishing and vigorous; the farmer rejoices when he beholds the sprouting crop. But neither the farmer for his crop, nor the herdsman for his oxen, rejoice as much as I now rejoice and exult when I behold this beautiful threshing-floor filled with spiritual sheaves. For when the word of piety has been sown into so many and such ears, it is necessarily the case that abundant ripe spikes of obedience must arise. For if someone has tilled a fertile and rich field with furrows, even if he has not cast the seeds with a generous hand, he will nonetheless reap a plentiful crop, while the nature of the soil will multiply the small number of seeds through its own power. D So it is, when one has sown in souls that are receptive and full of piety; even if he has cast small seeds of doctrine, he reaps an abundant harvest, while the poverty of the speaker will be hidden by the wisdom of the listeners. This also happens in fishing. For even if fishermen are unskilled, if they have cast their nets into a bay teeming with fish, they easily obtain prey, while the multitude of the fish rushing together hides their lack of skill. And if, in that catch, the multitude of those who are to be captured often makes up for the defect of the skill of him who casts the net, much more will this very thing happen in this spiritual fishing. For those fish, when they see baskets and hooks being let down, at once flee and leap away; but you do the opposite: when you see the net expanding and unfurling the doctrine, not only do you not flee and leap away, but you go further inside, rushing together from every side, and each one, pushing and pressing his neighbor, is the first to hasten to leap in and slip into the nets. This is why we have never drawn up an empty net, not because of our skill, but because of your eagerness. We were satisfied recently by the food which flows from a tongue like approved and pure gold, and which pours forth fonts of honey from the mouth—the tongue, I say, of the blessed Paul, or rather, that which excels the sweetness of any honeycomb with the sweetness of spiritual doctrine.
Chrysostom's modesty. The first cause of the obscurity of the Old Testament.
But since, because of the philosophy that is becoming to you, you do not scorn even the things of me, your poor and mendicant servant, but rather you admire the things that are excellent and supreme, and do not disapprove of the words of our humility, I have arisen eagerly to speak, in order to render to you the debt that I recently promised, yet did not pay, as we were prevented by the length of the doctrine from reaching to the end. What, then, was that debt? It is necessary that the beginning of the loan be recalled to your memory, so that with the argument itself known, the explanation may be clearer to you. We inquired at that time, for what reason is the Old Testament more obscure than the New—for perhaps you remember—and we have hitherto stated one cause: the crudeness of the listeners; and we produced as a witness Paul, who says: "This very veil remains in the reading of the Old Testament, not uncovered, because it is abrogated in Christ" [2 Cor. 3:14]. We showed that, just as Moses the Lawgiver had a veil, so too the Law had a veil, that is, obscurity; but the veil was not to be imputed as a fault to the Lawgiver, nor was it to be reckoned as a crime against the Law, but was to be attributed to the infirmity of the listeners. For Moses did not have the veil for his own sake, but because they could not endure the glory of his countenance. For when he turned to the Lord, he took away the veil. So also the Law, because it was not yet able to receive the perfect teachings and those full of much philosophy regarding Christ and the New Testament (since all those things, as if in a treasury,
A were deposited in the Old Testament), it possessed a veil, while accommodating itself to those people, but reserving all the riches for us, so that when Christ might appear, and we might turn to Him, the veil might be taken away. Do you see, therefore, to what honor the coming of Christ has brought us, having led us into the rank of Moses? But perhaps someone will say: And why were those things said then, if what was said was not destined to be clear to them? So that it might become useful for those who came after. For this is the dignity of prophecy: not when it reports present events, but when it foretells things to come. And when prophecy is spoken in riddles, it becomes clearer after the outcome of the events, but not at all before the outcome. So, since it was spoken in riddles at that time, it was obscure; but when the events had occurred, for this reason the things said were clearer. And so that you might learn that prophecy, even if it is spoken long in advance of the time, yet is spoken in riddles, it becomes more obscure awaiting the outcome from the events, I will make this clear to you from the disciples themselves. "Destroy this temple," Christ said to the Jews. Because He was driving out those who were insulting the temple through their trafficking, they say to Him: "What sign do You show us, that You do these things?" And to this He says: "Destroy this temple, and in three days I will raise it up." But He was speaking about the temple of His body. This is a kind of prophecy; for the cross had not yet occurred, nor the destruction of the temple, nor the three-day resurrection which He Himself performed. And see how He enigmatically indicated both with precision, both their audacity and His own power. Yet they did not understand what was said. And as to the Jews being ignorant, it is nothing surprising; but he says that not even His disciples understood, until He rose from the dead. And then they believed the Scripture, and the word which Jesus had spoken.
2. You see that they had need of the outcome through the events, so that the prophecy might become clearer, and that the Jews had no crime in not understanding those prophecies concerning Christ before Christ's coming? For they were destined to become clear and manifest at His coming. Hear Christ Himself saying: "If I had not come, and spoken to them, they would have no sin" (John 15:22). For what reason did they have no sin, if the prophecies foretold it? Because they did foretell it, yet they were not clear, nor manifest before the coming of the One foretold. For if they were clear and manifest to them then, it is evident that they would have had sin even before His coming; if then they had no sin, it is evident that it was because of their obscurity and the things said being spoken in riddles. For they were not required to have faith in Christ before the coming of Christ. Why, then, was it foretold then? So that, when He should appear, they would have the teachers within themselves convicting them, and that they might know that the things happening were not an innovation, nor was the dispensation recent, but these things had been proclaimed from above and long before; and this is no small thing for drawing them to faith. One reason, then, for the obscurity is this, which we also proved through many testimonies in the previous discourse. B Therefore, so that we may not again trouble you by saying the same things, it is necessary to depart from this, and speak another, which does not make the Old Testament obscure and unknown, but more difficult for us. For it is one thing to know nothing at all of the things contained therein, and to see a veil lying upon it, and another to find the things said, but to find them with labor. What, then, is the second reason, on account of which the Old Testament is more difficult than the New? We do not have the Old Testament written among us in our native tongue; but it was composed in one language, and we have it read to us in another. For it was written at the beginning in the Hebrew tongue, but we received it in the Greek tongue; and when a language is translated into another language, it has much difficulty. And those who are experienced in many languages know precisely how it is not possible to transfer all the clarity of the voice, which lies in its own natural state, when changing into another language. This, therefore, became a cause of the difficulty in the Old Testament. For three hundred years before the coming of Christ, under Ptolemy the king of the Egyptians, the Old Testament was translated into the Greek language, very usefully and necessarily. For as long as it was conversing with one nation, that of the Jews, it remained in the Hebrew tongue. For no one was likely to pay attention to it then, since the rest of the human race had descended to the ultimate bestiality. But since Christ was about to appear, and to call the whole world to Himself, not only through the apostles, but through the prophets also (for those men also guide us to the faith of the knowledge of Christ), thereupon at last He caused the prophecies, being previously blocked by the obscurity of the language, to be opened up on all sides through the interpretation, C so that all those from the nations streaming together from everywhere, and walking these paths with much ease, might through them be able to come to the King of the prophets, and worship the only-begotten Son of God. For this reason, they were all translated before the time of Christ's coming; since, if they remained in the Hebrew dialect only, and David said, "Ask of Me, and I will give You the nations as Your inheritance, and the ends of the earth as Your possession" (Ps. 2:8), from where was the Syrian, or the Galatian, or the Macedonian, or the Athenian likely to know what was said, while the Scripture remained in obscurity? Again, Isaiah was crying out: "As a sheep He was led to the slaughter, and as a lamb before the shearer is mute" (Isa. 53:7); and again: "There shall be the root of Jesse, and one rising to rule over the nations; in Him shall the nations hope" (Isa. 11:10); and again: "The earth shall be filled with the knowledge of the Lord, as much water as covers the seas" (Isa. 11:9); and David was saying again: "God has gone up with a shout, the Lord with the sound of a trumpet" (Ps. 46:6); and again: "The Lord said to my Lord, Sit at My right hand, until I make Your enemies a footstool for Your feet" (Ps. 109:1).
3. Since, therefore, both concerning the passion, and concerning the resurrection, and concerning the ascension, and concerning the sitting at the right hand, and concerning His second coming, and concerning all these things simply that are in the D
A New Testament, the Old Testament foretold, so that these things might not remain unknown to the nations about to exist thereafter, and that they might not be ignorant of the force of the prophecy, God’s grace provided that the Scriptures should be interpreted before the coming of Christ, and made them useful not only to those from the nations who turned, but also to the Jews who had been scattered everywhere in the world and no longer held to the Hebrew language. For behold, he who turned from the nations believed, while he saw the signs of the Jews. How would the apostles have been able to win over the Jew again, had they not provided him with a prophet as a teacher from his own people? For if Paul, having entered Athens, needed the inscription engraved upon the altar (Acts 17), and made use of it for their instruction, because he hoped he would more easily overcome them with their own weapons, which also came to pass; much more, when dealing with the Jews, did he need the aid of the prophets, lest he be accused by them of bringing certain new and strange things into their ears. And why, he says, was there not one language, so that we might be delivered from every difficulty? There was one language in ancient times, my human friend, and just as there is one nature of men, so also was there one language of all. There was no man from the beginning of a foreign tongue, he was not of another speech, he was not an Indian, nor a Thracian, nor a Scythian, but all spoke with one language. What then was the cause? We appeared unworthy of this one language, B being always ungrateful toward our benefactor. What are you saying? Did we appear unworthy of a language? And yet, brute animals all have their own voice; sheep bleat, goats bleat, the bull bellows, the horse neighs, the lion roars, the wolf howls, the snake hisses: every beast preserved its own sound; but I alone have been deprived of my own voice? Both wild and tame, and domesticated and undomesticated animals, each preserved the voice allotted to it from the beginning: and I, the prince of them, am marked with ignominy? To them, honors were not taken away or changed, but I have been despoiled of divine gifts? What was the crime in me that was so great? Did those earlier punishments not suffice? He had granted me Paradise, and He cast me out of Paradise; I was passing a life free from pain and labors, He condemned me to sweat and toil; the earth provided all things without sowing and untilled, He commanded it to bear thorns and thistles, and He turned me back into it; He punished me with death; He punished the female sex by making it subject to the pains and labors of childbirth. Were these not enough for a penalty, but He also took away my voice, and deprived me of this honor, so that I must avoid those of my own tribe and kin as if they were wild beasts, since the diversity of language separates me from their gathering? Therefore, I have amplified the objection, so that when I add the solution, the victory may be the more illustrious. If He wished to deprive me of all these things, he says, for what reason was He granting them to me from the beginning? Do you wish that I add the solution from this one point, from this very simple objection? For the foundations of God’s cases are so great that C even the objection of the one contradicting it, without being supported by any aid of ours, suffices to refute the accusations. If He wished to deprive me of all these things, why was He granting them to me from the beginning? For I also will say this very same thing: If He wished to deprive you of all these things, for what reason was He granting them? Therefore, since He did not wish to deprive you, it is for this reason that He granted them to you from the beginning. What then happened? God did not cast you out of these good things, but you lost the things that had been given. You praise Him on account of His kindness, because He bestowed them: accuse yourself on account of your sloth, for you did not preserve the gift in the least. It is clear, therefore, that he who deposited is not the guilty one, but he who lost the deposit is liable for the crime. For that He loved and was kind, and wished to bestow, He declared, since no one was forcing or compelling Him, since He had admired no right actions in you, nor was He obligated to pay a reward for your labors; but immediately when He formed you, He immediately raised you to this dignity, in order to show that this gift was not a payment of a reward, but sheer grace. But if you did not preserve what had been given, accuse yourself, not Him who conferred the gift. Christ’s coming restored to us the things that were lost, and more besides. Therefore, can we say only this one thing for the Lord? This defense is indeed sufficient: but His immense goodness and ineffable kindness abundantly provide us with other foundations for defending His case. For it is not allowed to say only this, that He indeed gave and you lost; for even in this way, He who gave is freed from the charge, or rather is considered worthy of the greatest praise, because even foreseeing that you would lose, He did not deprive you of the gift: but we can say something else greater than these. And what is that? That after you lost it through your own negligence, He restored to you again the things that you had lost; indeed, not only those you had lost, but things much greater than these. For you had lost Paradise, but He gave you Heaven. Do you see how the gain is greater than the loss? How the riches are more numerous? He granted you Heaven, in order to display His own kindness, to inflict pain on the devil, and to show that, although he lays countless snares for our race, nothing will profit him, since God raises us to a greater honor. You lost, therefore, Paradise, and God opened Heaven to you; you were condemned to temporary labor, and you were enriched with eternal life; He commanded the earth to produce thorns and thistles for you, and for your soul, He made the fruit of the Spirit D to germinate. If someone at some time should lose some property, although they might receive greater and more precious things, they desire to seek the very things they had lost, and do not quiet down until they have recovered them. Since, therefore, you had lost Paradise, He granted you not only Heaven, but both Paradise and Heaven. Today you will be with me in Paradise (Luc. 23. 43), He says: so that He might console the grieving soul not only with the addition of greater things, but also with the recovery of the things that were lost. But let us come to this very subject, if you please, and let us see how we lost the language. For this history will contribute not a little to our security. For he who has known the manner of his former security will be more cautious and secure in the rest. It is worth the effort, however, that all things should be told to you: what it is that there was once one language for all men and that it was divided afterward into many: up until what time it was one, and
why it was confused, and from what cause; then in which of these many languages the Old Testament was composed—for it was for that reason that we stirred up all these matters—whether in the ancient and older one, or in those introduced later. But do not be afraid; for even if we should not be able to provide all the answers today, we shall certainly provide them for you later. A Why, then, seeing that we are not going to provide all the answers today, did we read to you the subject matter of all these debts? It is so that, waiting for the payment, you may hold us in mind at all times. For the man who has lent money to someone, and holds that person liable for the debt, imagines and dreams of the debtor everywhere—at the table, at home, in the marketplace, in his bed, and everywhere; and the love of money, along with the money itself, causes that man to be carried about constantly in the mind of the creditor. In order, therefore, that we too might be in your thoughts constantly by the hope of payment—at home, in the marketplace, and wherever you may be—we have for this reason acknowledged the debts, but we are not making the full payment today, so that by the expectation of what is left, we may leave behind with you a reason for remembering us. For our great security is to enjoy your love B continually—that of such and so large a congregation. For he who enjoys love will surely enjoy prayer as well.
How great a good this is, is evident from the following: that Paul, he who was caught up to the third heaven, he who heard unspeakable words, he who trampled underfoot all the necessities of nature, he who was henceforth in perfect security, still needed the prayers of his disciples, and said, "Pray for me, that I may be delivered from those who do not believe," and again, "Pray, that speech may be given to me in the opening of my mouth." And you see him everywhere both asking for the prayers of his disciples and thanking them after receiving them. For in order that no one might say that he was resorting to the prayers of his disciples out of humility, he demonstrates their power as well, saying thus: "Who delivered us from such great deaths, and we hope that he will also deliver us, while you also help together by prayer for us, that the gift bestowed upon us by means of many may be thanked for on our behalf." C If, then, the prayer of the multitude delivered Paul from dangers, how should we not also expect to reap great benefits from this protection? Since we are weak when we pray by ourselves, when we are gathered together we become stronger, and we prevail upon God through our numbers and our alliance. Thus, often a king who has sent a man to his death has not been persuaded by one who was entreating for the condemned man, yet he has been moved by an entire city pleading, and has snatched from execution the man being led to the pit because of the multitude of those entreating, and has brought him back to life. So great is the power of the supplication of the multitude. For this reason we are all gathered here, so that we may draw God more abundantly to pity. For since we are weak when we pray by ourselves, as I have already said, we prevail upon God to give us what we ask from the bond of love. D I do not say these things simply, nor for my own sake alone, but so that you may always hasten to the assemblies, so that you may not say, "Why, can I not pray at home?" You can indeed pray, but prayer does not have the same power as it does when it is joined with members of the same household, as when the whole body of the Church sends up the petition unanimously with one voice, with priests present, and offering up the prayers of the common multitude.
ε'. Do you wish to learn how great is the power of prayer when it is made in the Church? Peter was once bound in prison, and heavy chains were upon him. But earnest prayer was made by the Church for him, and it immediately delivered him from the prison. What, then, could be more powerful than this prayer, which was of benefit to the pillars and towers of the Church? For Paul and Peter are the towers and pillars of the Church; and it loosed the chains of the one, and opened the mouth of the other. In order that we might demonstrate the twofold power—not only from the events of that time, but also from those which are accomplished every day—we shall remind you of the prayer itself which is made by the congregation. And indeed, if any one of the many of you were ordered to pray by himself for the salvation of the bishop, each would perhaps refuse, as being a burden beyond his own power; but when all together hear the deacon ordering this and saying, "Let us pray for the bishop, and for his age, and for his intercession, and that he may rightly divide the word of truth," and for those here, and for those everywhere, you do not refuse to carry out the command, but with earnestness you offer up the prayer, knowing the power of your congregation. Those who have been initiated understand what is being said; for to the prayer of the catechumens, this has not yet been entrusted, since they have not yet reached this freedom of speech; but for you, it is commanded by him who ministers to these things to offer up prayers even for the inhabited world, and for the Church extending to the ends of the earth, and for all the bishops who govern it, and you obey with readiness, testifying by your deed that the power of the prayer which is offered up harmoniously by the congregation in the Church is great.
But let us return to the matter at hand, that there was one language in ancient times. Whence, then, is it evident that there was one language? "And the whole earth," he says, "was one lip." The statement is obscure. Does the earth have a lip? By no means. What, then, does he say, and concerning whom? He is not speaking of this earth which is insensible and immobile; but he called the common race of men by this name, reminding them of their own nature, bringing to remembrance the mother from whom they originated. For man is a twofold creature, I say, composed of two substances, the sensible and the intelligible—I mean soul and body—and having kinship both in heaven and on earth. For through the intelligible substance he shares with the powers above, while through the sensible he is joined to the things of the earth, being a certain bond of both creations. When, therefore, he does any of those things that are pleasing to God, he is called spiritual, and is not even named from the soul, but from another greater honor, from the operation of the Spirit. For the soul is not sufficient for us for accomplishments unless we enjoy that help. And so that you may learn that even the soul is not sufficient for us for accomplishments; and
what do I say, for accomplishments? No, not even for us to be able to perceive the things that are spoken of: "The animal man," he says, "does not perceive the things that are of the Spirit" (1 Cor. 2:14). For as he calls him "carnal" who serves the flesh, so he calls him "animal" [psychic] who leaves everything to human reasonings, and does not receive the blowing of the Spirit. But, as I was saying, when we act rightly we are called spiritual; but when we sin, we are undermined, and perform something unworthy of our nobility, He imposes a name upon us from a base and discarded nature, and calls us earth. Since, therefore, he is also about to accuse some here who had built a tower, who had been lifted up in pride, who had taken to themselves spirits greater than their dignity, and he is about to accuse them of pride, for this reason he drew the appellation from a base substance when he said: "And all the earth was of one lip." And so that you may learn that he calls us this way when we sin, he called Adam in this way after the sin, saying, "You are earth, and into earth you shall go away" (Gen. 3:19): even though he was not only earth, but also had an immortal soul. Why, then, did he call him earth? Because he sinned. Indeed, when he was forming him, he did not call him that way: what then? "Let us make man according to our image and likeness: and let them have dominion over the fish of the sea, and the beasts of the earth. And the fear of them and the trembling shall be upon all the earth" (Gen. 1:26; 9:2). Do you see what was the prerogative of the nature? What honors? What praises? But indeed [this was] before the sin: but after the sin henceforth: "You are earth, and into earth you shall go away." A Hear indeed Malachi also hinting at this very thing, or rather God through the prophet: "For behold I send to you," he says, "Elias the Thesbite" (Mal. 4:5). For what reason does he send him? "To turn the heart of the father to the son" (Ibid. v. 6). Because that fearful and dreadful judgment is about to arrive, so that the Judge may not condemn some who have been caught inexcusable and liable to punishments: so that when he comes, and has predicted that his arrival is drawing near and is at the doors, he might recall men to a better state; for those things which have been said many years ago are accustomed to come into contempt: therefore, that prophet comes [to us], renewing our memory. But that those who sin are called earth, this is what must now be demonstrated by us.
B Having said, therefore, "to turn the heart of the father to the son," he added: "Lest perhaps coming I strike the earth utterly" (Mal. 4:6); he strikes, however, those who sin. Do you see those who sin being called earth? Elsewhere again, the prophet, narrating about Christ, said thus: "There shall be justice girded about his loins, and truth wrapped about his sides" (Isa. 11:5): not that there is a side or a loin in God; since indeed the Divine Being is incorporeal; but by these he declares that the judgment of this Judge is incorrupt, and cannot be deceived: and that there will no longer be any place for calumniators, nor for the slanderers, nor for corruption through money, nor for ignorance of the law. For in these judgments of ours, both the innocent person is punished, and the guilty one is acquitted, because justice is very often undermined: but when the just Judge arrives, who cannot be deceived at all, who is "girded with justice about his loins, and truth wrapped about his sides," all will obtain their justice most exactly. "And he shall strike the earth with the word of his mouth" (Ibid. v. 4). And so that you may know that he speaks not of the earth, but of the sinners, he added, "And in the spirit through his lips he shall slay the impious." Do you see here also that sinners are called earth? Having known these things, therefore, when you hear that "all the earth was of one lip," understand it as human nature again: for he recalls to our memory our own baseness: for it is indeed a great good to know one's own kinship, and to know from what things we have been compacted. C This is a sufficient doctrine of humility, the consideration of nature: it is able to calm all disturbances and provide tranquility to the mind. Therefore someone was advising, "Take heed to yourself" (Eccli. 18:27); D and this will be enough for you to be modest and humble perpetually. Therefore that just man Abraham was constantly turning this thought over in his mind, and never thought anything great about himself. Certainly, when he was speaking with God, and was of such grace with Him, and had received from Him the testimony of his virtue, he was saying: "But I am earth and ashes" (Gen. 18:27). Another again, when he wished to repress a man puffed up with arrogance, did not institute a long speech, but only recalls his mind to the memory of his nature, and chastises him sharply with these words: "Why is earth and ashes proud?" (Eccli. 10:9). Do you commemorate to me those things that appear after death? Repress him while he is alive. Now he does not acknowledge that he is earth and ashes. He sees the form of the body; he sees the power, the obsequious behavior of flatterers, the parasites who follow. Clothed in precious garments, he is adorned with the great apparatus of a magistrate, this display deceives him, and makes him forget his nature. We know that we are earth and ashes: but we who are temperate and modest; but he does not await this demonstration led from the end, nor does he go to the tombs and sepulchers of his ancestors, but looks to things present, nor does he think anything about things to come. Already from this instruct him that he himself is earth and ashes. "Wait for a little while," he says, "and I will not teach this, but something much more base: so that when he has puffed up with pride, he may acknowledge his own baseness: so that living he may receive the medicine." For when he had said, "Why is earth and ashes proud?" he added: "Because in his life his inward parts have been reduced to nothing" (Ibid. v. 10). What is this, "Because in his life his inward parts have been reduced to nothing"? Perhaps that saying is obscure. He calls the entrails "inward parts," he calls the viscera, the belly full of dung, and of many filthinesses and stench: not that he condemns nature, but that he may lead it to humility. "Because in his life his inward parts have been reduced to nothing." Do you see how base and flux our substance is? Do not await the day of your passing.
C Do not look at the purple, nor the diadem, nor the golden garments, but examine the nature itself, and you will see that it has nothing more than the multitude; or rather, if you wish, run through the purple, and the diadem, and the garments, and all that phantom display, and you will see that the basis of these things is earth. "For all glory of man is as the flower of the grass" (Isai. 40. 6). Behold, even the ornament itself appeared more base than the rest. Do you see how it suppresses puffery? How the consideration of nature itself destroys all arrogance? It suffices only to consider who we are, and of what we are composed, and all the arrogance of thoughts will vanish. For this reason, God fashioned us out of two substances, so that when you are lifted up into arrogance, the baseness of the flesh might restrain you; but when you entertain thoughts unworthy and ignoble of the honor given to you by God, the nobility of the soul might lead you toward the emulation of heavenly virtues.
7. This consideration of nature is fit not only for the removal of arrogance, but even if any other desire troubles you—whether it be of wealth, or that of bodies, this strange and shameful one that invites unto licentiousness—this suffices for the consolation of the passion. When, therefore, you see a shapely woman, having a shining and bright eye, sparkling from the cheek, bearing upon her countenance a certain inexplicable beauty, setting your mind aflame, and increasing your desire, consider that what is admired is earth, that what burns is ash, and your raging soul will cease. Uncover the skin of her countenance, and then you will see all the baseness of her beauty; do not stop at the surface, but pass within with your reasoning, and you will find nothing else but bones and nerves and veins. But are these not enough? Consider her for me as altered, growing old, falling into sickness, with eyes sinking and cheeks hollowed out, that whole flower of hers flowing away; consider what you are admiring, and be ashamed of your judgment. You admire clay and ash, and what inflames you is dust and cinder. I say these things not accusing nature—far be it—not disparaging it, nor casting it into baseness, but preparing medicines for the sick. D For this reason, God made it such, so base, that He might demonstrate both His own power and the providence He has for us; by the baseness of nature, leading us to humility and restraining all our desire, and by showing His own wisdom, in that He was able to fashion such beauty even in clay. So that when I make the substance base, I then reveal the art of the Creator. For just as we admire a sculptor more not when he shows us a statue beautiful from gold, but when from the underlying matter of clay he fashions an accurate and perfect image: so we are struck with wonder at God, the master craftsman, and we glorify Him, because in ash and clay He has deposited upon our bodies an inexplicable beauty and a demonstration of a certain ineffable wisdom. And He did this not in our body alone, but in all of creation. For in many places, having brought forth cheap substances, He planted a clear example of His own art, and mixed in a certain proof of the weakness of the substances: so that through the art and beauty you may admire the Creator, but through the weakness and baseness of the nature and the substance, you may not worship what has been made. The sun is radiant and shining, and illuminates all the world; but when night comes, it fails. For what, he says, is more luminous than the sun? But even this fails; not only at night, but even by day. And for this reason often even by day the sun has failed, so that you might admire the Creator for the art, but not worship the thing made because of its weakness. Do you see this heaven, how great a body it is? How beautiful? How sparkling, and better in its surface than our bodies? Yet it is soulless. Have you seen both the demonstration of the art and the proof of the weakness? Do you see the ramparts placed on either side for you? He made them beautiful so that you would not condemn the Creator as weak; but He made them weak in part so that you would not worship the things created as gods. Keep these things in memory constantly.
For this reason we interpret the Scriptures, not that you may learn the Scripture only, but that you may also correct your morals. For if this does not happen, we read in vain, we explain in vain. For just as an athlete entering the wrestling school, being anointed and enjoying the hands of the trainer, if when the time of the contest arrives he proves that art useless, he has been brought into the wrestling school in vain: so if, while arriving here and learning all the wrestlings and the holds of the devil, when the time of the contests comes you are tripped up—either by seeing a shapely face, or by being lifted up into arrogance, or by being conquered by some other evil thought—you have entered here in vain. Therefore remember the words, not those against our nature, but those against the unbridled desire. The things said are not an accusation of nature, but of desire. By this, restrain anger; thus, soften desire; thus, pull down arrogance. "And all the earth was one lip, and one voice to all" (Gen. 11. 1). Behold the matter still being sought. The discourse is not about this, but that all men had one voice. But why did He call language "one lip"? It is a custom of Scripture to call words so, "tongue." It is necessary to know this also on account of the heretics, those who accuse the creation of God, those who say that the body is evil. For because the Scripture calls the evil movements of the mind by the limbs of the body—saying something like, "They sharpened their tongue like a serpent" (Ps. 139. 4), "Their tongue is a sharp sword" (Ps. 56. 5)—some therefore think that it is spoken about the tongue. But it is not spoken about the tongue—far be it—for it is a work of God; but about the murderous words, those that kill men, those that fall into the sword of…
The correction of morals is the end of Scripture, which refutes the Manichaeans.
A It is worth our while to know this for the sake of heretics, who accuse the workmanship of God and say that the body is evil. For because Scripture designates the perverse motions of the soul through the members of the body: for example, *They have sharpened their tongue like a serpent; Their tongue is a sharp sword* (Ps. 139:4 and 56:5), some people think that this is said of the tongue. But it is not said of the tongue; God forbid, for the tongue is the work of God; but it is spoken of the murderous words, which kill men and which invade more fatally than a sword. *Their tongue is a sharp sword*; and again: *Deceitful lips in the heart, and with the heart they have spoken evils* (Ps. 11:3), speaking not of a member of the body, but of deceitful words. Thus, when it had said in this place, *And all the earth was of one lip*, it did not teach that all men had one lip, but called the voice a "lip." For when it had said, *All the earth was of one lip*, it added, *And the voice was one for all*. So too, when it said, *Their throat is an open sepulchre* (Ps. 5:11), it does not accuse the throat, but the evil words that ascend from it, which are dead dogmas. For this is a sepulchre, a receptacle for dead bones and bodies. Such are the mouths of those who accuse the Creator; such are the mouths of those men who utter shameful words, who heap abuse, and who pour forth foul and perverse words from their throat. B Make that royal treasure, not a satanic sepulchre. But if it is a sepulchre, at least close it so that the stench may not escape. Do you have perverse thoughts? Do not bring them forth in words: let them lie within, and then they will quickly be suffocated. We are human; we often turn many perverse, foul, and shameful counsels in our mind; but let us not allow the thoughts to proceed into words, so that, repressed within, they may become weaker and perish. For just as when someone has cast ferocious beasts of different kinds into a pit, if he happens to close the top of the pit, he easily suffocates them; but if he has granted them some means of exiting or breathing, he provides them with much comfort and does not allow them to die, but makes them much more savage: so it happens with evil thoughts, once they have arisen within. If we block every path for them, so that they do not go forth, we will quickly suppress them; but if we have brought them into the light through words, we shall make them stronger, and as if through the tongue granting them a means of breathing, we shall then deviate as quickly as possible from that practice of shameful words into the abyss of foul actions. For this reason, the prophet did not simply call it a "sepulchre," but an *open* sepulchre, turning that very thing I mentioned into a vice. For he who utters shameful words does not only afflict himself with ignominy, but he also fills his neighbors and those who dwell with him with much filth. And just as if we uncover sepulchres we will fill cities with plague: so if shameful mouths are opened without restraint, they will infect all who associate with them with the most grievous diseases. For this reason, it is necessary to impose a door, a bolt, and a bridle upon the mouth. That there was one tongue at that time has been sufficiently demonstrated by us through these points; the rest is to C say why many were brought in. But meanwhile, let us introduce a sermon pertaining to the instruction of morals: let us teach our tongue to wear a bridle, not to utter rashly everything that comes to mind, not to accuse brothers, not to bite and devour one another. Worse than those who bite bodies are those who do so with words. The former bite the body with teeth, the latter bites the soul with words, wounds its reputation, and inflicts an incurable wound: for this reason, he will be punished with as much a graver penalty as the bite with which he attacks is more grievous. And not only will he who accuses fail to obtain pardon, but also because he cannot offer any appearance of justice or injustice to excuse his own wickedness. For while other sins may have causes alienated from reason, they still have them: for instance, the fornicator satisfies his lust, the thief solves his poverty, the murderer calms his anger; the slanderer can bring forward no reason. For what wealth, I ask, does he acquire? What lust does he satisfy? It is nothing other than material for envy, for which no just or unjust cause is available. Therefore, he is judged worthy of no pardon. Do you wish to accuse? I provide you with useful material. Do you wish to speak evil? Speak evil of your own sins. For say, he says, *Tell your sins first, that you may be justified* (Isai. 43:26). Do you see slander, which brings back a crown, praise, and a testimony of righteousness? Again, *The just is the first accuser of himself in the beginning of his speech* (Prov. 18:17), not of another. If you are an accuser of another, you will be punished; if of yourself, you will be crowned. And that you may understand how great a good it is to accuse one's own sin, *The just*, he says, *is the first accuser of himself in the beginning of his speech*. But if he is just, how is he an accuser? If he is an accuser, how is he just? A just man is not liable to accusation. But that you may know that even if someone is a sinner, if he accuses his own sins, he becomes just through his own accusation, therefore he said, *The just is the first accuser of himself in the beginning of his speech*. What, furthermore, is, *In the beginning of his speech*? Attend diligently. In court cases, there are two parts: one of those who bring charges, the other of those who are charged; one of those who accuse, another of those who are accused; these are the defendants, those are not: the beginning of the speech is granted to the accuser, who is not the defendant. Here, however, the opposite must be done. You, who are the defendant, seize the beginning of the speech, so that you may cease to be a defendant; do not wait for an accuser. Although you are among the guilty, yet before you hear such a thing from another, yourself state the sins you have committed. The tongue is a certain sharp sword: nevertheless, let us not inflict wounds on others, but let us cut away our own ulcers. Do you wish to know that it was the custom of the just not to speak evil of others, but of themselves? Hear Paul crying out: *I give thanks to Him who strengthened me, Christ, who judged me faithful, putting me into the ministry: who before was a blasphemer, and a persecutor, and contumelious* (1 Tim. 1:12-13). How in what way does he slander himself? And again: *Christ came into the world to save sinners, of whom I am the first* (Ibid. v. 15). And elsewhere again: *I am not worthy to be called an apostle, because I persecuted the Church of God* (1 Cor. 15:9).
A For when it is necessary, he uses accusation without stint; but when he sees others judging the evils of their neighbors, see with what severity he stops their mouths, saying thus: *Therefore do not judge anything before the time, until the Lord comes, who will both bring to light the hidden things of darkness and will make manifest the counsels of the hearts* (1 Cor. 4:5). Reserve the judgment for Him who knows the secrets of the mind. Even if you think you know the affairs of your neighbor accurately, your judgment has slipped. *For who knows*, he says, *the things of a man, except the spirit of the man which is in him?* (1 Cor. 2:11). How many of the cast-off and lowly have the capacity to shine brighter than the sun! How many of the great and famous shall be found to be dust and a whitewashed tomb! Have you heard how Paul speaks evil of himself, with vehemence and excess, constantly remembering sins for which he was never to be held to account? For he was a blasphemer and a persecutor and a reviler before baptism, but baptism washed away those sins; yet he remembers them, not because he was to give an account for them, but to show the loving-kindness of God, and what he was, and what He fashioned him into, making him an apostle out of a persecutor. If he remembers sins that have been blotted out, much more does it behoove us to remember those committed after baptism. For what apology shall we have, or what pardon, when he constantly commemorates those for which he is not accountable, while we do not even remind ourselves of those for which we are destined to give an account, but, leaving our own affairs, we busy ourselves with the evils of others? [Hear Peter saying: *Depart from me, for I am a sinful man* (Luke 5:8).] Hear how B Matthew also accuses his former life, and calls himself a publican, and is not ashamed to parade his former conduct. Since they had nothing to accuse themselves of after baptism, they remembered their former deeds, teaching us to make no account of the evils of others, but to be concerned with our own and to turn them over constantly. For there is not, there is not any other medicine for the removal of sins like their constant remembrance and their perpetual accusation. Thus the publican was able to cast off his myriad evils, so as to say: *God, be merciful to me a sinner* (Luke 18:13); thus the Pharisee fell from all righteousness, because, leaving aside the reckoning of his own transgressions, he condemned the whole world, saying: *I am not as the rest of men, robbers and extortioners, nor even like this publican* (Ibid. v. 11). For this reason Paul also exhorted, saying: *But let everyone test his own work, and then he will have glory in regard to himself alone, and not in relation to another* (Gal. 6:4). Do you wish to learn also in the Old Testament how the righteous accused themselves? Hear them also speaking in harmony with these others. For David indeed said: *My iniquities have gone over my head; they have weighed heavily upon me like a heavy burden* (Ps. 37:5). Isaiah indeed cried out: *Woe is me, the wretched one, for I am a man and have unclean lips* (Isa. 6:5). And the three youths, when they were passing through the furnace and had given their bodies to death for God’s sake, they numbered themselves among the last of sinners, saying: *We have sinned, we have done wickedly* (Dan. 3:29); yet what was more illustrious than those, what was purer? For even if they had committed any sins, the nature of that flame had wiped them all away. But they did not look toward their own righteous deeds, but were reckoning up their sins. So also Daniel, after the den of lions, after the myriad punishments which he endured, even he accused himself, but no one else accused his neighbor. Why then? Because the one who speaks ill of others provokes the Master. The one who speaks ill of himself propitiates and reconciles Him; and he makes the righteous more righteous, and delivers the sinner from his charges and makes him worthy of pardon. Knowing these things, therefore, let us not busy ourselves with foreign evils, but with our own; let us unfold our conscience, let us remember our entire life, let us examine each of the things in which we have sinned, and not only let us not speak ill of others, but let us not even listen to others speaking ill. For an indictment lies against this too, and a very great punishment. For *do not receive a vain report*, he says (Exod. 23:1). He did not say: Do not believe a vain report, but: Do not even receive it; stop up your ears, wall off the entrance against accusation, show that the hearer is no less an enemy and foe to the slanderer than the one who is being accused. Imitate the prophet who speaks thus: *Him who speaks against his neighbor in secret, him I pursued* (Ps. 100:5). He did not say that I did not believe, nor that I did not accept what was being said, but that I even drove him away as an enemy and foe.
10. But there are some who comfort themselves with a cold consolation, speaking thus: *Lord, do not hold this sin against me, because I owe an account for listening.* What is the need of apology? What is the need of this pardon? Keep silent, and you are freed from the charges; say nothing, and you are clean of the struggle. Why do you weave troubles for yourself, both before God and before men? Why do you make yourself answerable for charges? Why do you bind the burden more heavily? Is it not enough for you to give an account for your own evils, but you also heap up other sins upon yourself? This apology is superfluous: you do not owe an account for listening, you owe an account for the accusation. For when you have heard and do not keep silent, you owe an account not only for the listening, but also for the accusation. *For by your words you will be justified*, he says, *and by your words you will be condemned* (Matt. 12:37). I say and testify these things not fearing for those who are being spoken ill of, but for those who are speaking ill. For the one who has been spoken ill of has suffered no injury, nor has he been harmed; but if the things said about him are false, he even receives a reward; and if they are true, even so he has not been harmed by your accusation. For the judge will not then render his verdict based on your reviling. And if one must say something marvelous, one even gains the greatest things by enduring slander bravely, just as the publican did; but the one who speaks ill, even if he speaks evil of his neighbor truthfully, has been harmed by the greatest things. And that the slanderer is lost, there is no need of proof; but that even if he speaks the truth, he makes the judgment seat more burdensome for himself, by parading the misfortunes of his neighbor and becoming the cause of scandal, exposing to all what ought to be hidden, and proclaiming the sins of his entire life.
the publican: yet he who speaks evil, whether what he casts against his neighbor be true or false, is affected with the greatest damage. And that the calumniator has perished, there is no need of demonstration; but that he brings a graver judgment upon himself, even while he speaks the truth, by divulging the miseries of his neighbor and providing a cause of scandal, by uncovering to all things which ought to have been hidden, and by proclaiming the sins of his neighbor, is manifest to all. For if he who causes one to be scandalized will pay inevitable penalties, what punishment will he not suffer who scandalizes countless numbers by spreading a rumor of evil? For the Pharisee was not lying, but was speaking the truth when he called the publican a publican, yet he paid the penalty. Knowing these things, therefore, beloved, let us flee from evil-speaking: for there is no sin more grave than this, nor any easier. Why so? Because it is carried along more swiftly than any other sin, and immediately seizes upon him who is not attentive. For other sins indeed require time, and expense, and delay, and assistants, and are often interrupted by some lapse of time. For example: someone decides to murder, someone decides to steal, and to plunder the property of others; it is necessary that he work at many things, and often, while he delays, he calms his anger, recoils from his wicked attempt, casts away that criminal intent, and does not bring his plan to execution: but in evil-speaking it is not so, but unless we are very attentive and vigilant, we are easily carried away: and there is no need for us of time, nor of delay, nor of expense, nor of preparation to speak evil: but it is sufficient that we only will it, and immediately the will goes forth into deed. For it is the tongue alone which serves. Since, therefore, the evil is swift, and a sin that easily surrounds us, and the punishment is grave and severe, and there is no profit whatever, neither small nor great, let us diligently flee this plague, and cover the evils of others, and not make them public; let us admonish those who sin, as the Lord says: If thy brother shall trespass against thee, go and tell him his fault between thee and him alone (Matt. xviii. 15). And so, in proportion as your public reproach is less, by so much more easily will you apply the medicine. Let us not bite, nor gnaw at others' wounds; let us not imitate flies, but emulate bees. Flies settle upon wounds, and bite them; bees fly into flowers. Therefore, the former gather honeycombs, the latter bring disease to the bodies upon which they have settled; and the former are to be detested, but the latter are lovable and noble. And so let us cause our soul to fly into the meadow of the virtue of the saints, and raise up the sweet odor of their good deeds poured forth, but let us not peck at the wounds of our neighbors: nay, if we see any doing this, let us close their mouths, let us set before them the fear of punishment, and let us stir up in them the memory of the kinship which exists between them and their brethren. But if none of these things moves them, let us call them flies, so that at least by the disgrace of this name they may be called back from this wicked practice; so that, being led away from this useless idleness, they may spend all their leisure in the inquiry of their own evils. For thus it will happen that both those who have fallen may rise again, aroused by the memory of their own crimes, which would otherwise by no means be divulged, and those who have always pondered their own evils in their minds will easily lay them aside, and will be rendered more tardy for the committing of other sins by the recollection of their own transgressions, and those who have perpetually contemplated the virtue of the saints will be kindled with greater zeal for their imitation: and by all these things it will be brought about that, with the whole body of the Church successfully restored by us, we may be able to enter into the kingdom of heaven with this assembly, which may it be granted to us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory, together with the Holy Spirit, now and ever and unto ages of ages. Amen.
NOTICE CONCERNING THE COMMENTARY, OR INTERPRETATION, ON DANIEL
Concerning the interpretation upon Daniel, which bears the name of Chrysostom, and has been taken from the Royal Library of the Escorial, Cotelier, who first edited it, prefaces the following: The interpretation on Daniel at first sight seems to many to be supposititious, who perhaps, and deservedly so, miss and require those solemn doxologies, the customary perspicuity, and other gifts of the books of this honey-tongued Father. It is certainly incredible to recount how many things here are either imperfect, or disturbed, and more attempted than concluded, finally presenting the appearance of an epitome and of excerpts. But nevertheless, to say what the matter is, among the patches the burning purple shines forth; in the turbid rivulets the veins of a most limpid fountain spring up. Wherefore I am of the opinion, that Chrysostom, whom antiquity recorded as having written commentaries on the universal Scripture, is the parent of this offspring: but that it, being piously put forth, fell into hands which spent little labor in preserving it; and so it happened that the offspring appears as if it should be denied by its parent. But it is certain that, in so gaping, so lean, and so compendious a narrative, such as all will undoubtedly note here, there appear some traces of the diction of Chrysostom, words familiar to him being used.