On the Text: "Lord, It Is Not in Man

ADMONITION TO THE HOMILY ON THAT PASSAGE OF JEREMIAH: LORD, THE WAY OF MAN IS NOT IN HIMSELF, ETC.

^A To see this—for this is proven from his ancient examples, as when he says, "I know, O Lord, that the way of man is not in himself," and so forth.

These belong to commentaries of this kind, which have been omitted by design. But this homily on a passage of Jeremiah is of the best quality, and manifests itself by its own indications to be Chrysostom’s. For, at the beginning, he says that he has recently discoursed on the controversy of Peter and Paul, and afterwards had embraced in a sermon the praises of the blessed Eustathius, and then had run through the praises of the holy martyr Romanus: by which it is indicated that this oration was delivered after all those. Furthermore, no date of the year appears in any of them, not even the slightest. And we know only this, that they were all delivered at Antioch. The subject here is that verse of Jeremiah, "O Lord, I know that the way of man is not in himself, and it is not in man to walk and to direct his steps." From these words, certain ones were seizing an opportunity to take away free choice. The holy doctor refutes these with all his might.

The Latin translation is by Fronton du Duc.

ON THAT PASSAGE OF THE PROPHET JEREMIAH, "O LORD, I KNOW THAT THE WAY OF MAN IS NOT IN HIMSELF, AND IT IS NOT IN MAN TO WALK AND TO DIRECT HIS STEPS" (Jer. 10. 23).

^B 1. Some parts of this sensible and public road are indeed flat and smooth, while others are steep and rugged; and so likewise some parts of the Holy Scriptures are obvious to all, while others require greater diligence and labor. And indeed, when we travel along a flat and smooth path, we do not need much carefulness; but when it is steep and narrow and extends to the very mountain top, and is hemmed in by precipices on both sides, ^C it requires of us an alert and awakened soul, not allowing us to be slothful because of the difficulty. For if one is slightly negligent, the foot slips, the whole body is cast down, and if one looks down into the chasms below, he is seized by a dizzying vertigo and falls.

In this way, in the divine Scriptures, some thoughts are easy and light, and one can traverse them without effort, while others are more rugged and steep and are not crossed with similar ease. Wherefore, all must be sober and awake when we travel through such places, so that the danger may not reach the point of ^D our utter ruin. For this reason, we sometimes train you in the easier parts, and sometimes lead you to the more difficult ones, so that we may both soothe your labor and banish your slothfulness. For just as those who always enjoy ease become more lax, so those who are drawn continually toward the more rugged parts, wearied by their labors, lose heart. Therefore, it is necessary that this kind of teaching be mixed, and that we employ now this, now that, so that our mind may neither be relaxed beyond measure nor, being stretched beyond what is necessary, be torn apart again by despairing of the toil. For this reason, after we had discoursed to you about Paul and Peter, and the controversy that happened between them at Antioch, and demonstrated to you that their apparent conflict was more useful than any peace, and had led you onto that steep and rugged path, since we saw that you were exhausted, on the following day we guided you to another, easier topic, recounting the praises of the blessed Eustathius, and after him detailing the panegyrics of the noble martyr Romanus; at which time the theater became more brilliant for us, and the applause greater, and the clamor louder. For just as one who is weary, and then enters into a meadow, rejoices and expands, seeing nothing rugged or arduous, but much relief and delight and diversion; so you were disposed toward me then—for from the labors and difficulties of that hearing, having entered, as it were, into a meadow of the praises of the martyrs, you filled yourselves with that delight with much security. For there were no grips and counter-grips then, nor struggles and twistings, but with nothing to clash against...

the speech was solitary, unhindered, and free. For this reason it was also more brilliant, and more suitable for festive gatherings, and brought back greater praise. For when the mind of the hearers follows what is said with ease, it is imbued with much pleasure and is excited to acclamations and praise of the orator. ^A Since, therefore, I have sufficiently refreshed you during these days, and have laid nothing burdensome or difficult upon your charity, come, let us return you today to our former exercise, and let us transfer to those difficult passages of the Scriptures that require much observation—not so that we may afflict you with labor, but that we may exercise you, so that you may be able to traverse these passages also with security. For just as at that time, in the beginning, the struggle and contention of the apostles seemed to be the case, but once we climbed those crags, we thereafter looked up to the fruit of the Spirit, love, joy, peace (Gal. 5:22), and our labor was not in vain, nor superfluous, but ended in gladness; so too today, relying on the support of your prayers, I trust that if we traverse the path set before us with patience and much tolerance, and are able to ascend to the very summit, we shall find everything there flat, smooth, and easy. ^B What then is set before us now? That which was read today from the prophet: *O Lord, I know that the way of man is not in himself; it is not in man who walks to direct his steps* (Jer. 10:23). This is indeed the question; but do you, as you showed zeal then, so now attend diligently; for this question is no less than that one, but requires greater care. Why so? Because that controversy which seemed to exist between Peter and Paul, but did not, was not known to many, and so it was not likely that that ignorance would cause much harm; but this statement is circulated everywhere—in houses, in forums, in districts, in cities, on earth, at sea, and in islands; and wherever you turn, you will hear many saying these things: "It is written, *The way of man is not in himself.*" And not only have they learned this statement, but they annex others similar to it: *It is not of him who wills, nor of him who runs* (Rom. 9:16); and after that, again, *Unless the Lord builds the house, they labor in vain who build it* (Ps. 126:1). Moreover, they do this, that they may offer as a veil for their own negligence what has been lifted from the divine Scripture, and may try to infringe upon our salvation and hope. For they wish to achieve nothing else through these things, except that nothing is at all in our power. It is over with our affairs; in vain is the promise of the kingdom of heaven; in vain are the threats of hell; in vain are the laws, penalties, punishments, and counsels—there is no demerit. For what does it profit to counsel someone when nothing is placed within his power? Or what need is there to promise someone who is deprived of all ability to act? Neither is he who has governed himself rightly worthy of praise, nor he who has failed, liable to punishment and vengeance, unless the things that must be done are of our own choice. ^C But if this were persuaded to men, no one would ever again embrace virtue, no one would shrink from vice. For if, while the ears of men ring daily with our voices regarding hell, while we speak of the kingdom of heaven, while we propose unbearable punishments and rewards that exceed human understanding, while we counsel, while we exhort, while we apply every argument, some are with difficulty brought to undertake sweats for virtue, and with difficulty are turned away from the pleasures of sins: if you were to cut away even this sacred anchor, would not the whole ship be submerged, and would not all, wholly absorbed by the waves, perish, and would not many shipwrecks occur daily? For the devil strives for nothing plainly—nothing—as he does to persuade the human soul that it is neither liable to punishments for sins, nor worthy of praises and crowns for right actions, so that he may dissolve the hands of the studious, and extinguish the alacrity of the spirit, and foster the carelessness and increase the negligence of those who lose heart. ^D

Liberty of human actions.

(Ps. 10. 13 and 11). And here again, he brings forward the judgment and sentence of the impious and wicked man. ^A Thus it is the custom of physicians, when speaking to those who are healthy, to tell of the sins of the deranged and those who are out of their minds, that they might make the others more cautious. Since, therefore, piety is the health of the soul, and the greatest sickness and infirmity is not to know God, he relates the words of the impious, not that we might hear them simply, but that we might be on our guard. He says what the fool said, that you might become wise, and not receive the word; he says what the impious man said, that you might flee from impiety. And one ought not only to cut them off from the context, but also to bring them forward in their healthy state, and to add nothing. Many, at any rate, carry around other things also from the Scriptures, reporting them in a distorted way. For it is written, they say, *If they are burning, let them marry*; but nowhere is this written in this way. But consider how it is said: *I say, therefore, to the unmarried and to the widows, it is good for them if they remain as I am. But if they cannot exercise self-control, let them marry; for it is better to marry than to burn* (1 Cor. 7. 8, 9). Is it not, then, they say, the same thing as, "If they are burning, let them marry"? ^B Indeed, even if "If they are burning, let them marry" were the same thing, they ought not to have abandoned the sound proclamation of the Scripture to distort it and bring forward the meanings of the Scripture in their own words; but as it is, we shall find that there is a great difference. For if you say simply, "If they are burning, let them marry," you have given permission to all who have chosen to live in virginity—whenever they might be troubled by desire—to dissolve their covenants with God, and to desert to marriage, and to forget their former promise.

3. But if you learn whom Paul is addressing, that it is not simply to everyone, but to those not yet bound by promises, you will be able to remove this harmful and deadly license. For he says, *I say to the unmarried and to the widows*—not to those who have promised widowhood, but to those who have not yet decided upon either this or that, but are in a certain middle state of mind. For example, a woman has lost her husband, she has not yet decided within herself, nor has she ratified whether it be necessary to choose widowhood or to bring in a second spouse; to her, he says, I advise that it is good to be thus. But if she cannot bear the burden, let her marry. He does say, however, that those who have already committed themselves and enrolled into the endurance of widowhood, and have made covenants with God, are no longer masters of themselves to return to a second marriage. For this reason, writing to Timothy about them, he says something like this: *But the younger widows refuse. For when they have grown wanton against Christ, they desire to marry, having condemnation, because they have cast off their first faith* (1 Tim. 5. 11, 12). Do you see how he punishes and chastises them here, and says they are liable to justice and condemnation because they have broken their covenants with God and have belied their promise? ^C So it is clear from this that that text was not said to those who have promised. For this reason, one ought not to bring it forward simply, but to know also the persons to whom the Scriptures are speaking.

158 Another again brings forward another saying, not by distorting its covenant, but by adding another that is not written. Such is the malice of the devil, to introduce deadly dogmas either by addition, or by subtraction, or by distortion, or by a change of what is written. And what is this word? *It is mine,* he says, *the silver, and mine the gold; and to whom I will, I will give them.* Of this, the one part has been said, the other has not been said, but has been cast in from somewhere outside. For the prophet said, *Mine is the silver, and mine the gold*; but the, *to whom I will, I will give them*, is no longer added, but is carried around from the ignorance of many. And what harm comes from this? Many wicked men, sorcerers, and dissolute men—people not worthy to see this sun, nor to live, nor to breathe—enjoy much prosperity, overturning everything, plundering the houses of widows, abusing orphans, and exalting themselves over those who are lower. The devil, therefore, wanting to persuade men that all wealth is from above and from the gift of God, so that from this he might cast much blasphemy upon the Master, having taken a saying from the Scripture that says, *Mine is the silver, and mine the gold*, has added another that is not in the Scripture, saying: *and to whom I will, I will give them.* But the prophet Haggai ^D does not say so; but when the Jews had returned from the land of the barbarians and were about to rebuild the temple and bring it to its former splendor, since they were at a loss, with enemies surrounding them, and great poverty existing, and no prosperity appearing from anywhere, wanting to lead them into good hopes and to persuade them to be confident regarding the end, he says from the person of God: *Mine is the silver, and mine the gold, and the latter glory of this house shall be greater than the former* (Hag. 2. 8, 9). And what is this to the matter at hand? That one ought not to bring forward the sayings of the Scriptures simply, nor by cutting them off from the context, nor by tearing them away from the kinship of the argument, nor by taking words empty and naked of the assistance of what follows or what precedes, and simply slander and abuse them. For how is it not absurd that, when we are judged in a court of law regarding worldly matters, we set forth all our proofs—and produce places, and times, and causes, and persons, and ten thousand other things—but when contests regarding eternal life are before us, we bring forward the things from the Scriptures simply and as it happens? For no one will read a royal law simply and as it happens, but unless he states the time, and points out the one who made it, and produces it healthy and entire, he is punished and pays the ultimate penalty; but will we, reading not a law of men, but one brought down from the heavens above, use such laziness that we tear away its members and parts? And where are these things worthy of apology and pardon? Perhaps I have extended the discourse beyond measure; but not simply, but to lead you away from this evil habit. Let us not, therefore, tire until we find the end; for because...

we were born not that we might eat and drink and be clothed, but that we might flee from vice and embrace divine philosophy, let us pursue virtue. For that we were born not that we might eat and drink, but for other things much greater and better, listen to how God speaks and what a cause He brings ^A forward for which He created man. For when He was forming him, He used these words: *Let us make man according to our image and likeness* (Gen. 1:26). We are made like to God not by eating and drinking and being clothed; for God neither eats, nor drinks, nor is He clothed—but when we exercise justice, show benevolence, are kind, modest, and merciful toward our neighbor, and when we pursue all virtue. Since, indeed, that we eat and drink is something common to us with the nature of brute animals, and we surpass them in nothing in this regard. Wherefore, then, do we surpass them? Because we were created according to the image and likeness of God. Let us not, therefore, tire while we are instituting a discourse concerning virtue, but let us diligently examine this prophetic sentence brought into the middle—who uttered it, and for what reasons, and at what time, and addressing whom, and in what state the matters at that time stood—all things, in a word, that contribute to discovery.

He indeed who spoke is the prophet Jeremiah, who was offering prayers not for himself, indeed, but for others, for the ungrateful and stupid Jews, who could not be corrected, who ought to have been punished and to have suffered the ultimate penalty, of whom God says to him: *Do not pray for this people, for I will not hear you* (Jer. 7:16). And some indeed think this is said concerning Nebuchadnezzar: for since the barbarian was about to bring war upon them, and was to destroy the city, and was to lead away the captured, while he wished to persuade all that he was not going to take the city by his own strength or power, but by the sins of those men, God leading that war ^B and bringing him against his city, he says: *I know, Lord, that the way of man is not in his own power, nor is it in man to walk and to direct his steps* (Jer. 10:23). The meaning of these words is such: This way, he says, in which the barbarian now marches while he brings this war upon us, is not from himself, nor did he successfully wage that war and carry off the victory: and had You not delivered us into his hands, he would never have taken it or won. Therefore I pray, he says, and I beseech you, since it seemed good to You thus, that a limit be placed on the punishment. For *correct us*, he says, *yet in judgment, and not in anger* (Jer. 10:24).

But others do not wish this to have been said on account of the barbarian, but concerning the common nature of men; and it is necessary that we contend with these. What then can we oppose to them? Because he was praying for men who had sinned, for whom he was often forbidden to pray, he takes care that the city first laments; for since he was saying incessantly, *Do not pray for them*, he submits the one who stood in need of kindness first, so that he might seize some pretext and a plausible occasion to offer prayers to God for them, and he directs the prayer to her, and says: *Woe to your contrition; your stroke is full of pain* (Jer. 10:19-22). ^C Then she says: *Truly this is my wound, my tabernacle has perished, my skins have been torn apart, my children and my sheep have departed from me, and they do not exist. My shepherds have acted foolishly and have not sought the Lord. A voice of hearing has come, and of a great commotion from the north, to put the cities of Judah in desolation and to be a lair of sparrows.* Then, after she has lamented her calamity, she adds: *Lord, the way of man is not in his own power.*

What then? Because she laments, will someone say she has introduced a ruinous dogma into the world, depriving us of our power and affirming that things to be done are not in our choice? Not at all, but even while she laments, she confirms this. For when she had said, *The way of man is not in his own power,* she did not remain silent, but added, *nor is it for man to walk, and to direct his steps.* But what she says has this meaning: Everything is not in our power, but one thing is in ours, while another is situated in the power of God. For that we might choose all the best things, and will, and strive to act, and exhaust every labor—this is of our own choice; but that we might lead them to an outcome, and not allow them to perish, and that we might arrive at the end of well-performed ^D things, that indeed is of heavenly grace. For God has shared virtue with us, and neither did He wish the whole matter to be situated in our power, lest we be puffed up with pride, nor did He take the whole to Himself, lest we give ourselves to sloth; but leaving a small portion for our labors, He Himself performs the greater part.

For that we may know how, if the whole matter had been in our power, it would have puffed up many into pride and exalted them, let us hear what the Pharisee says, into how much insolence he was carried, how magnificently he spoke, and how he proudly preferred himself to the whole world (Luke 18). Therefore He did not bring it about that the whole depended on us, but rather allowed something to be in our power, so that He might seize a plausible occasion to crown us justly and deservedly. And this that parable showed, in which He says that He sent men found around the eleventh hour to work in the vineyard (Matt. 20:6 sqq.). Yet what could they work at the eleventh hour? But nevertheless, to give them the full wages, a brief moment sufficed for God.

That you may know that the prophet truly says this, and does not deprive us of the freedom of choice, but philosophizes about the outcome of things, hear what he adds. For when he had said, *The way of man is not in his own power,* he immediately adds: *Correct us, Lord, yet in judgment, and not in anger* (Jer. 10:24). For if nothing were in our choice, he would say in vain, *Correct us, Lord, yet in judgment*. For what can be more unjust than that they be punished whose choice does not govern the things to be done, or that those men sustain penalties whose path is...

^A not under their own control, or that they be punished in any way? For God does not need a petitioner so that He might not punish the innocent. And what do I say, God, when not even a man of sense does such a thing? Whenever, therefore, the prophet is seen interceding for the Jews, it is clear that he intercedes for them as for those who have sinned; and it is seen to be sin when we, being lords of our own path, not to transgress the law, yet transgress it. Therefore, it is clear to us on all sides that our own accomplishments lie both within our power and with God. ^B Such also is that saying, *Not indeed of him that willeth, nor of him that runneth, but of God that sheweth mercy* (Rom. 9:16). And for what reason, he asks, do I run? And for what reason do I will, if the whole matter does not lie within me? It is in order that, through willing and running, you might draw to yourself the inclination and benevolence of God, so that He might cooperate, reach out a hand, and lead you even to the end. For if you take this away, and cease running and willing, neither will God reach out a hand, but He also will depart. Whence is this clear? Hear what He says to Jerusalem: ^C *How often would I have gathered thy children together, and ye would not? Behold, your house is left unto you desolate* (Matt. 23:37). You see, since they would not, how even God departed? Therefore, we have need both of willing and of running, so that we may also draw God to ourselves. This, then, is what the prophet says, that the accomplishing is not in us, but in the help of God; but the choosing is in us and in our own volition.

“If, then, the accomplishing is in the help of God,” one says, “if I do not accomplish it, I would not be just in undergoing any charge; for when I have provided all that is from myself, and have willed, and have chosen, and have set my hand to the deeds, if He who is the Lord of the end does not cooperate, nor stretch forth a hand, I am released from every accusation.” But these things are not so, they are not! For it is impossible, when we have willed ^D and chosen and desired, for God to abandon us. For if He exhorts and counsels those who do not wish, so that they might will and desire, much more does He not abandon those who do choose. *For look*, he says, *to the ancient generations, and see. Who hath hoped in the Lord, and was put to shame? Or who hath remained in his commandments, and despised Him?* And again, Paul says, *And hope maketh not ashamed, the hope which is in God* (Rom. 5:5). For it is impossible for one who with his whole mind hopes in God, and brings to bear all that is from himself, to fall short of the end. And again, *But God is faithful, who will not suffer you to be tempted above that ye are able; but will make with the temptation also a way of escape, that ye may be able to bear it* (1 Cor. 10:13).

Therefore, some wise man exhorts, saying: *My son, if thou come to serve the Lord, prepare thy soul for temptation. Set thy heart aright, and constantly endure, and make not haste in time of trouble. Cleave unto him, and depart not away* (Eccli. 2:1-2). Another word also exhorts us: *But he that shall endure unto the end, the same shall be saved* (Matt. 10:22). But all these are canons and boundaries and unchangeable doctrines; and this must be fixed in our soul, that it is impossible for someone who employs diligence and is concerned for his own salvation, and demonstrates all that is from himself, to be abandoned at any time by God. Do you not hear what He says to Peter? *Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not* (Luc. 22:31-32). For when He sees the burden to be greater than our strength, He reaches out a hand and lightens the temptation; but when He sees us betraying our own salvation out of our own sloth and negligence, and not wishing to be saved, He releases and abandons us. For He does not force, nor does He compel; and that which He did in the case of His teaching, this also happens here. For just as there He did not drag or force those who did not wish to hear, but fled away, but to those who paid attention He loosened the obscure, and made the enigmas manifest; so also in the matter of deeds: those who are insensible and do not wish, He does not compel, nor does He force, but those who choose He draws to Himself with much vehemence.

For this reason, Peter also says: *Of a truth I perceive that in every nation he that feareth God, and worketh righteousness, is accepted with him* (Act. 10:34-35). And the prophet exhorts this very thing, saying: *If ye be willing and obedient, ye shall eat the good of the land: but if ye refuse and rebel, ye shall be devoured with the sword* (Isai. 1:19-20). Knowing these things, then, and that both the willing and the running are in us, and that through the willing and the running we draw God to our own aid, and having drawn Him, we shall come to the end of the matters; let us arise, beloved, and let us demonstrate all diligence in the salvation of our own soul, so that having labored for a little time here, we may enjoy the immortal goods in that ageless and immortal age; the which may it be granted that we all 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.