grace, kindness, and His mercy may grant us, together with the Father and also the life-giving and Holy Spirit, glory, dominion, and honor, now and always, and for ever and ever. Amen.
I DO NOT WANT YOU TO BE IGNORANT, BRETHREN, ETC.
That this was spoken after the festival of Saint Barlaam, which was accustomed to be celebrated at Antioch, is clear, as you see in the Monitum to the Homily on Saint Barlaam, Tom. II. The goal of Chrysostom is to demonstrate that the things done in the Old Law are a pledge of future things: that they are a type and shadow of the things of the New Testament. He glances briefly at Marcion, Manes, and Paul of Samosata, and closes the homily with prayers for the saints at the end.
We reject the uncertain Latin interpretation, as it is not accurate, and we provide a new one.
ON THE APOSTOLIC DICTUM,
I DO NOT WANT YOU TO BE IGNORANT, BRETHREN, THAT OUR FATHERS WERE ALL UNDER THE CLOUD, AND ALL PASSED THROUGH THE SEA (1 Cor. 10. 1) (a).
1. Sailors most willingly frequent that part of the sea which is equipped with many harbors and islands. For a sea devoid of harbors, even in calm weather, strikes great fear into those who are sailing; but where there are sheltered bays, and shores, and beaches, they sail with great security on all sides. For even if they see the sea slightly stirred, having a refuge at hand, they can find a very swift and easy deliverance from the impending evils. For this reason, not only when they are near a harbor do they receive great comfort from this sight, but even when they are far off. For it is not as if their souls were easily recovered by the appearance of a mountain peak seen from afar, or smoke rising, or flocks of sheep grazing along the foothills. But when they come to the very mouth of the harbor, they enjoy full joy. A For then they put down their oars, and wash their bodies, stiffened by the salt, in fresh waters, and going out onto the shore, and having communed for a little while with the land with their naked bodies, they put off all the exhaustion from the voyage. Just as they most embrace this part of the sea because of these dense and continuous rests; so also do I most love this season, not because we have been delivered from winter, nor because we are enjoying summer, with the zephyr blowing gently, but because we have spiritual harbors constantly succeeding one another, I mean the festivals of the holy martyrs. For harbors are not so naturally suited to recover sailors as the festivals of these saints are to recover the faithful. For the harbors deliver them from the impact of sea waves and long rowing; but the memory of these saints is accustomed to deliver those who attend the festival of the martyrs from evil and unclean spirits, from absurd B thoughts, and from much storming in the soul. And if someone comes in, dragging along some despondency from political or domestic affairs, having put it all aside, he leaves being lighter and more relieved—not having laid down an oar, nor having stood up from the rudders, but having dissolved the burdensome and varied load of worldly grief, and having received much joy into his soul. And you are witnesses to all these things, you who yesterday took delight in the struggles of blessed Barlaam, and with great security leapt into his harbor, and washed off the salt of worldly cares, and departed home lighthearted from his accounts. But behold, the festival of other martyrs arrives again. Therefore, until we reach their harbor, come, let us imitate the sailors; and just as they sing while sailing the sea, consoling their labor with song; so also let us, until we reach their harbor, stir up some spiritual discourses among ourselves, having made the blessed Paul the leader of this good conversation, and following whatever he commands. What, then, does he command that we follow? The way through the desert, and the miracles that happened there. For you heard him crying out today, and saying: "I do not want you to be ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses, and all ate the same spiritual food, and all drank the same spiritual drink; the rock was Christ." But not in many C of them was God well pleased: and so each one, together with his house, namely wife, children, and servants, will be able to both pass the present life securely, and arrive at the kingdom of heaven: which may we all attain, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father be glory and power, together with the Holy and life-giving Spirit, now and always, and for ever and ever. Amen.
A For they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer (1 Cor. 10. 1-10; Exod. 32. 6). These things seem indeed manifest, but to those who observe them with care, they bring no small perplexity. For first, it is asked, why he recalls ancient histories; and by *what* consequence, having discussed matters touching meats offered to idols, he fell upon this narrative, bringing into the medium those things which happened in the wilderness? For that holy man does not speak rashly or by chance, but with great consequence, and always keeps an accurate consistency in what he says. Why then, and whence did he fall into this history? He was rebuking those who were recklessly and without examination entering into idols' temples, and partaking of the polluted table, and touching things offered to idols; and having shown that they were injured by this twofold harm—both because they encouraged the weak to stumble, and because they themselves became partners of demons—and having sufficiently restrained their minds by the things previously said, and taught that a faithful man ought to look not to his own affairs alone, but also to those of many others, wishing to add fear to them, he commemorates the ancient histories. For because they were high-minded, as being faithful, and liberated from error, and having attained knowledge, and having become participants in ineffable mysteries, and being called to the kingdom of heaven: desiring to declare that there is no profit in these things unless a life consonant to such grace be present, he instructs them from the ancient history.
B
Why he makes use of the words of the Old Testament rather than the New. Past deeds give faith to the predictions of future ones.
But this very thing contains many questions. Why does he not dispute with them from the words of Christ placed in the Gospel? Why does he not mention Gehenna, the outer darkness, the venomous worm, the eternal bonds, the fire prepared for the devil and his angels, the gnashing of teeth, and the other ineffable punishments? For if he wanted to strike terror, he should have done so from graver sources, and not from those things that happened in the wilderness. For they, although they were struck, were struck with a milder and temporary punishment, and for one day only; whereas these are to be struck with a more immortal and graver punishment. Why then did he not terrify them from these, nor commemorate the words of Christ? For he could have said to them, I would not have you ignorant, brethren, what laws Christ has laid down for those who, although they have faith, do not display an excellent life. For He excluded even those who performed miracles and shone with the gift of prophecy from the kingdom of heaven, saying: Many will say to me in that day, Lord, Lord, have we not in thy name cast out devils, and in thy name done many wonderful works? And then I will profess unto them, Depart from me, I never knew you, ye that work iniquity (Matt. 7. 22, 23). And the virgins also, not accusing them of faith and dogmas, but of perverse life, and of inhumanity and cruelty, He excluded from the bridal chamber (Matt. 25. 10-12); but the one who was clothed in filthy garments, he therefore cast out bound (Matt. 22. 11-13); C not because he did not hold right dogmas, but because he had led a filthy and impure life; likewise those whom He ordered to be taken away into the fire prepared for the devil and his angels (Matt. 25. 41), He did not send there because they had fallen from the faith, but because they had never been merciful to anyone. He could have commemorated all these and similar things, and said, I would not have you ignorant, brethren, that all these obtained baptism and became participants in the mysteries, and displayed much faith, and had perfect knowledge; but because they did not institute a life consonant with faith, they were excluded from the kingdom and delivered to the fire. Why then did he not say these things, but having passed over all these, he spoke thus: But I would not have you ignorant, brethren, how that all our fathers were under the cloud, and commemorating those things which related to Moses, he remained silent about those which pertained to grace? He does not act thus rashly or without cause; for he was full of much wisdom. But why, and for what reason? For these two causes; in order, namely, to touch them, and at the same time to show that the kinship between the Old and the New Testament is not vain. For since there are many who think there is neither Gehenna nor punishment, but believe that God merely threatened these things—the immortal worm, the inextinguishable fire, the outer darkness—in order to introduce fear and temperance, but they cannot deny faith to the past. For who could say that things which were done were not done? For many may not believe in those things which have not been seen nor brought into action; but as for things which have been done and brought to an end, however perverse and wicked one might be, not even if he wished could he deny them faith. Therefore, from those things which are confessed among all, as being done, the remains of which also still remain, he wishes to make them more certain of the just judgment of God; as if he were to say: If you do not think that there is a Gehenna, nor punishment, nor torment, D but that God has threatened in vain, by repeating the past, believe also in the future. For if He is the same God, who administers both the past and the present; and as He is the same and is truly the same, by what reckoning did He on the one hand punish and subject to penalties those who sinned under the Old Law, while He will dismiss us as unpunished when we have committed the same, or rather much graver things? I seek therefore, did not the Jews commit fornication and were they not struck? Did they not murmur, and were they not affected by punishment? It is necessary to confess this. How then will He who visited them with punishment overlook you when you have dared the same? That certainly is not consonant with reason. But here you have not paid the penalty? By that very fact, believe most of all that Gehenna and punishment exist, because here you have not paid the penalty. For unless some punishment were to exist hereafter, neither—would those who preceded them have remained unpunished. You too, therefore, when you find someone lax and dissolute and displaying great licentiousness, and he says to you, "These things are a fable, there is no chastisement, nor Gehenna, but God simply threatened them wishing to inspire fear," say to him: "O man, you disbelieve in what is to come because it is not visible, it has not come into public view, nor does it lie before our eyes. Is it possible for one to disbelieve in what has already happened and has reached its conclusion? B Reflect for me on Sodom and Gomorrah. That land gave such a great penalty for no other sin than that those who inhabited those cities introduced unlawful unions, and lawless loves, and uprooted the laws of nature from their foundations. How, then, could it be reasonable for God, being the same then as He is now, to have punished those who sinned without any pardon, yet to leave you unpunished, who sinned after them and are worthy of much greater vengeance and chastisement, in that you have enjoyed grace and were not even made sober by their punishments?"
3. For these reasons Paul says nothing about Gehenna for a time; since for many the things to come are matters of unbelief, he wishes to discipline them by means of those things which have already occurred and in which they had sufficient belief. For even if the things to come are more terrible, to the less perfect among men the past is more reliable, and these usually frighten them more than those. For this reason he speaks to them from this source—things about which it was not possible for even the most shameless person to disbelieve. C At the same time, he also deals a timely blow to Marcion and Manes and all who suffer from the same malady as them. For if the God of the Old and New Testaments is not the same, the one who admonished them then and the one who is about to design these present things, you speak these things to me in vain, O Paul, and you instill no fear in the hearers. For the listener can say: "If that one is a different God, and this one is different, this one will not necessarily judge according to the judgment of the other, nor does he abide by the same laws. For what if it seemed good to the God of the Old Testament to punish and chastise everyone? Why do you use stage-bogies and terrify me? I have another Lord who is going to judge me." Thus, if the one of the Old Testament were different, and the one of the New Testament different, Paul would have done the opposite of what he intended; for not only would he not have frightened the hearer, but he would have set him free from every anxiety and fear—a thing which not even one of the common and very foolish sort of men would have suffered, let alone Paul, who is full of such great wisdom. D Hence it is clear that the same God is the one who struck down the Jews in the wilderness and who is about to punish those of us who sin. For if He were not one (for I will say the same thing again), he would not have frightened us about future things by the things already brought to pass by Him. But since He is the same, he has introduced to them an irrefutable expectation concerning punishment, showing that it is necessary to dread and fear. For He who punished our fathers when they sinned will not spare us when we commit the same offenses.
It is worth coming to the very beginning of the narrative and examining each phrase with all precision: *I do not want you to be ignorant, brethren.* He called the disciples "brethren," addressing them not by title of rank, but by a name of love. For he knew, he knew clearly, that there is nothing equal to this, and that the greatest form of rank is the form of love. This, therefore, let us also emulate first. And however much some of us are inferior, let us summon them with terms of care, not only the free, but also the slaves, not only the rich, but also the poor; since Paul has honored with this appellation not only the rich among the Corinthians, nor only the free and illustrious, nor only the prominent, but also the lowly, and servants, and simply everyone. For in Christ Jesus there is "neither bond nor free, neither barbarian, neither Scythian, neither wise, neither unwise" (Gal. 3:28), but every inequality of worldly rank has been abolished. And what is wonderful if Paul called his fellow-servants thus, when even his Lord called our nature thus, saying: "I will declare Your name to my brethren; in the midst of the Church I will sing Your praise" (Ps. 21:25)? Nor did He only call us brethren, but He also desired to become our brother, and became [one], putting on our flesh and participating in this same nature of ours. Which, indeed, Paul himself, marveling at, said: "For He did not take hold of angels, but He takes hold of the seed of Abraham, whence He ought to be made like unto His brethren in all things" (Hebr. 2:16, 17). And again: "Since therefore the children shared in flesh and blood, He Himself likewise partook of the same" (Ibid. v. 14). Hearing all these things, let us banish from our souls all arrogance, and pride, and haughtiness, and with much zeal let us accomplish this: to call our neighbors by terms that are therapeutic and hold honor. For even if the accomplishment seems small and trivial, yet it is the cause of great goods, just as the opposite has often caused many enmities, and strifes, and contentions. Nor is this phrase only to be examined with great precision, but also the next; for he has not set this down simply. For having said, *I do not want you to be ignorant, brethren*, he added, *That our fathers all*; he did not say, "That the Jews," nor "those who went out of Egypt," but what? *Our fathers all*. Together he is manifesting his own humility, in that he did not disdain the kinship toward them, although he had ascended so far above them in the matter of virtue, and he is muzzling the shameless tongue of those who malign the Old Testament. For he would not, if he were disposed in a hostile way toward it, have made mention of the more favorable names, when all those who had then occurred had [the potential to be] a cause of reproach. *All*. Nor did he set down this "all" simply, nor casually, but with much wisdom. For he did not say it once and remain silent, but twice and thrice and many times, so that you might learn that he did not add them casually. For having said, *That our fathers all were under the cloud*, he added, *And all passed through the sea, and all were baptized into Moses, and all ate the same spiritual food, and all drank the same spiritual drink*. Have you heard how many times he has put "all"? He would not have done this if he did not wish to hint at some great and wonderful mystery. For if he were putting it simply, it would have sufficed to say it once and remain silent, and to say thus: "That our fathers all were under the cloud, and passed through the sea, and were baptized into Moses, and ate the same spiritual food, and drank the same spiritual drink."
A And not only did he say this, but by adding "All" to each of the things that occurred, he opened for us no small door of his own opinion, so that we might consider his wisdom. Why, then, does he frequently repeat this expression? He wishes to show that there is a great kinship between the Old Law and the New, and that the former was a figure of these, and a shadow of things to come. And first, he shows the consistency from this. For he wished to demonstrate that, just as in the Church there is no distinction between slave and free, nor between foreigner and citizen, old man and youth, wise and fool, private citizen and ruler, woman and man, but every age and dignity and either sex descends similarly into that same pool of waters, and whether king or beggar, they enjoy the same cleansing—and this is the greatest proof of our nobility, that we admit the beggar and the one clothed in purple to the mysteries in a similar way, and in the matter of the mysteries one has nothing more than the other—so also in the Old Law he frequently placed that word, "All." For you cannot say that Moses went through on dry land, but the Jews passed through the sea, nor that the wealthy went by one way and the poorer by another, nor that women were under the air and men under the cloud, but all through the sea, all under the cloud, and all into Moses. For since that passage was a type of the future baptism, it was necessary for this first to be expressed by a figure, namely that all were partakers of the same, just as here too all participate in the same equally.
And how, you will ask, can that be a type of present things? If you first learn what a type is, and what truth is, then I will render you the reason for this matter. What, then, is a shadow, and what is truth? Come, let us transfer the argument to images that painters delineate. You have often seen an imperial image tinted with blue color; then the painter draws white lines, depicting the Emperor, and the imperial throne, and horses standing by, and guards, and conquered enemies, and those who have been subdued. B Yet when you see these delineated and foreshadowed, you neither know the whole, nor are you entirely ignorant; but you know obscurely that a man is being painted and a horse, but what the emperor is like and what the enemy is like, you do not know so clearly until the truth of the colors coming upon them makes your vision more certain. Just as, therefore, in that image you do not demand the whole before the truth of the colors, but if you grasp some obscure knowledge of the thing, you consider it to be a sufficiently pure delineation, so also feel regarding the Old and New Testaments; do not demand from me the accuracy of truth in every way in the type; and then I shall be able to teach you in what way the Old had a certain affinity with the New, and that passage with our baptism. There was water, and here is water; here a pool, there the sea; here all enter into the water, there likewise all; according to this is the affinity. Do you wish finally to learn the truth of the colors? There they were liberated from Egypt through the sea, here from idolatry; there Pharaoh was submerged, here the devil; there the Egyptians were suffocated, here the old man, laden with sins, is buried. And see the kinship of the figure with the truth, and the excellence of the truth as compared to the type. For it is not proper for the type to be entirely alien to the truth—otherwise it would not be a type—nor again is it fair for the type to be equated with the truth, otherwise the type would be the truth itself; but it must remain in its own mode, neither having everything that truth has, nor falling short in everything. C For if it had everything, it would be the truth itself; if it fell short in everything, it could not be a type; but it must have a part, and reserve part for the truth. Therefore, do not demand the whole from me in the Old, but if you receive some small and obscure enigmas, think that you have been dealt with well.
Where, then, is the kinship of the type with the truth? In the fact that there "all," and here likewise "all"; there through water, here also through water; they were liberated from slavery, and we likewise liberated from slavery, but not from the same; for they from the slavery of the Egyptians, we from the slavery of demons; they from the slavery of barbarians, we from the slavery of sin. They were led back to liberty, and we also, but not to the same, but to one much more brilliant than theirs. But if our things are greater and more excellent than theirs, do not be amazed. For it is the greatest sign of truth that it is far more excellent than the type, yet is not adversarial to it, nor does it fight against it.
What, however, is "They were all baptized into Moses"? Perhaps what is said is obscure; but I will attempt to make it clearer. The sea was then spread out before their eyes and they were commanded to pass through a strange and wonderful way. No one had ever passed through like that. They hesitated and refused, and were aggrieved. Moses passed through first, and made it so that all could easily follow. This is what "They were baptized into Moses" means; when they had believed him, then they dared to enter the waters with him as their guide and themselves trusting. D This also happens in Christ; for when he had led us back from error, and liberated us from the worship of idols, and was leading us by the hand into the kingdom, he himself first opened the way, he first ascended into the heavens. As, therefore, they, trusting in Moses, dared to undertake the journey, so we also, trusting in Christ, undertake this pilgrimage. But that this is what "They were baptized into Moses" means is clear from history. For they were not baptized into the name of Moses. If, furthermore, we not only have Jesus as our leader and prince, but are also baptized into his name, even though they were not baptized into the name of Moses, do not on that account be troubled; for I said that it is necessary that truth should have some vast and ineffable excellence over the figure.
The Table and the Sacred Mysteries foreshadowed in the Old Law; Paul of Samosata is refuted.
Did you see in baptism what is the type, and what is the truth? Come, I will show you that even the table and the participation in the mysteries were foreshadowed there, if you do not again ask for the whole from me, but examine these things that were done as is expected concerning shadows and figures. For when he had spoken concerning the sea, the cloud, and Moses, he added: "And they all ate the same spiritual food." Just as you, he says, coming up from the pool of waters, run to the table, so also they, coming up from the sea, came to a new and marvelous table—I speak of the manna. And again, just as...
you have a wondrous drink, the blood of the Savior; and they too had a wondrous nature of drink, for they did not find it in springs or flowing rivers, but received a great abundance of waters from a hard and waterless rock. For this reason he called it spiritual, not because it was such by nature, but because it became such by the manner of its provision. For it was not given to them according to the sequence of nature, but according to the action of God who was leading them. Therefore, correcting himself, he said: For since he had said, *And all drank the same spiritual drink*, and it was water that was being drunk, wishing to show that he called it spiritual for this reason—not for the nature of the water, but for the manner of the provision—he added: *For they drank of the spiritual rock that followed them; and the rock was Christ*. It is not, he says, the nature of the stone, but the power of the acting God that sent forth those springs.
5. Here he also rooted out the heresy of Paul of Samosata. For if Christ was the one working all those things, how do they say he is only from the time when Mary gave birth to him? For when the things happening in the desert appear before Mary, and all those things had been performed by Christ according to the voice of Paul, it is necessary that he existed even before that birth and before those pains, for surely he who did not exist would not have worked such wondrous and marvelous things. And as by saying that all passed through the sea he declared the nobility of the Church to have been prefigured from above, B so by saying, *They ate the same spiritual food*, he again hinted at this same thing. For just as in the Church the rich man does not have one body and the poor man another, nor does this one have one blood and that one another; so too then, the rich man did not receive one kind of manna and the poor man another, nor did one partake of one source and another of a lesser one; but just as now the same table, the same cup, the same food is set before all who enter here, so also then the same manna, the same source was set before all. And a wondrous and incredible thing: some attempted at that time to gather more than was necessary, and they profited nothing from their greed. But as long as they respected equality, the manna remained manna; but when they desired to be greedy, greed made the manna into worms—and yet they did this not at the expense of others; for they were not snatching from their neighbor’s food, and thus gathering more, but nevertheless, because they desired for more, they were condemned. For even if they did not harm their neighbor, they did the greatest harm to themselves, by becoming accustomed to greed through this manner of gathering. Thus, the thing was at once food and a lesson in the knowledge of God; it at once fed the body and instructed the soul; and it did not only feed, but also relieved them of toil. For there was no need to yoke oxen, or drag a plow, or cut furrows, or wait for the year to pass, but they had a ready-made table, fresh and new and daily; and that evangelical precept taught them through their deeds, not to be anxious for the morrow; for indeed, there was no profit from this anxiety. For if anyone gathered more, it became corrupted and perished, and the result served only as proof of greed. Then, so that they would not think that that rain happened according to the natural course of things, on the Sabbath day no such thing happened, God teaching them both of these things: that in the previous days He Himself was working this wondrous and miraculous rain, and that on that day He held it back for this reason, that even against their will they might learn to rest on the day of the Sabbath. C And not only regarding food, but also regarding garments, and regarding shoes, and regarding all other things, it was possible to see the commandments of the apostles being fulfilled through the works themselves. For they had no house, no table, no bed, no second tunic, no shoes, God having so ordered things. See how much affinity the Old has with the New. For just as Christ later shaped the apostles for the sake of necessity, so in some way was the manner of their life regulated, and all creation was prepared for their service. And for what reason did these things happen, he says? He was about to enclose them in one place of the inhabited world, and command them to worship Him there continually, and that neither a temple nor an altar should be founded anywhere else in the world, but that they should bring offerings and sacrifices there, and celebrate feasts, and read the law, and fulfill all the other things of that holiness. So that, therefore, they might not think that by the prescribed manner of worship His providence was also enclosed there, and that He was a partial God, He showed His power in advance in a foreign land, in Egypt, in the desert, where there was no one worshipping, where there was no one kneeling; and creation served even for opposite things, by what it did, persuading those who were ungrateful to reckon His creation from the beginning. For indeed the sea was drowning some and saving others; and the air sometimes brought down hail and was destroying the barbarians, and sometimes it brought down manna and was feeding the Jews. Again the earth sometimes brought forth gnats for the punishment of enemies, and sometimes [it brought forth] a quail for the salvation of its own. To those there was darkness by day, to these there was light by night. And the Egyptians, though having the Nile flowing past, were perishing of thirst and drought; but these, camping in a dry and parched desert, enjoyed a great abundance of waters; and the former were being overcome by frogs, while the latter, even the giants, could not prevail against them.
6. But for what reason does the blessed Paul remind you of these things? For the reason which I said to you from the beginning: so that you may learn that neither baptism, nor forgiveness of sins, nor knowledge, nor communion of mysteries, nor the holy table, nor the enjoyment of the body, nor the communion of the blood, nor anything else of these will be able to profit us, if we do not possess a life that is upright, and wondrous, and freed from all sin. For that he reminded them [of this] for this reason, having enumerated the type of baptism, that through the sea and the cloud, he had prefigured the type of the mysteries, that through the manna and the rock in the Old [Testament], and having said, *For all ate the same spiritual food, and drank the same spiritual... drink*, he added, saying: *But with most of them God was not well pleased*. After such and so great things, they were laid low in the desert. For what reason then, he says, did God not love them, even though they saw miracles? Yet you speak these things to us, O Paul? But these things are a type for us; they happened so that we should not be those who lust after evil things, as they also lusted, nor be...