{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/110/1100072.htm","path":"chr/ecf/110/1100072.htm","source_url":"https://sacred-texts.com/chr/ecf/110/1100072.htm","text":"\u201cAnd Jesus went into the temple, 2516 and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers and the seats of them that sold doves, and saith unto them, It is written, my house shall be called a house of prayer; but ye have made it a den of thieves.\u201d 2517\nThis John likewise saith, but he in the beginning of his Gospel, this at the end. Whence it is probable this was done twice, and at different seasons.\nAnd it is evident both from the times, and from their reply. For there He came at the very passover, but here much before. And there the Jews say, \u201cWhat sign showest thou us?\u201d 2518 but here they hold their peace, although reproved, because He was now marvelled at amongst all men.\nAnd this is a heavier charge against the Jews, that when He had done this not once only, but a second time, they continued in their trafficking, and said that He was an adversary of God, when they ought even from hence to have learnt His honor for His Father and His own might. For indeed He also wrought miracles, and they saw His words agreeing with His works.\nBut not even so were they persuaded, but \u201cwere sore displeased,\u201d and this while they heard the prophet crying aloud, and the children in a manner beyond their age proclaiming Him. Wherefore also He Himself sets up Isaiah against them as an accuser, saying, \u201cMy house shall be called a house of prayer.\u201d 2519\nBut not in this way only doth He show His authority, but also by His healing divers infirmities. \u201cFor the blind and the lame came unto Him, and He healed them,\u201d 2520 and His power and authority He indicates.\nBut they not even so would be persuaded, but together with the rest of the miracles hearing even the children proclaiming, were ready to choke, and say, \u201cHearest thou not what these say?\u201d 2521 And yet it was Christ\u2019s part to have said this to them, \u201cHear ye not what these say?\u201d for the children were singing to Him as to God.\nWhat then saith He? Since they were speaking against things manifest, He applies His correction more in the way of reproof, saying, \u201cHave ye never read, Out of the mouths of babes and sucklings Thou hast perfected praise?\u201d And well did He say, \u201cOut of the mouth.\u201d For what was said was not of their understanding, but of His power giving articulation to their tongue yet immature.\nAnd this was also a type of the Gentiles lisping, and sounding forth at once great things with understanding and faith.\np. 392\nAnd for the apostles also there was from hence no small consolation. For that they might not be perplexed, how being unlearned they should be able to publish the gospel, the children anticipate them, and remove all their anxiety, teaching them, that He would grant them utterance, who made even these to sing praises.\nAnd not so only, but the miracle showed that He is Creator even of nature. The children then, although of age immature, uttered things that had a clear meaning, and were in accordance with those above, but the men things teeming with frenzy and madness. For such is the nature of wickedness.\nForasmuch then as there were many things to provoke them, from the multitude, from the casting out of the sellers, from the miracles, from the children, He again leaves them, giving room to the swelling passion, and not willing to begin His teaching, lest boiling with envy they should be the more displeased at His sayings.\n\u201cNow in the morning as He returned into the city, He was an hungered.\u201d 2522 How is He an hungered in the morning? When He permits the flesh, then it shows its feeling. \u201cAnd when He saw a fig tree in the way, He came to it, and found nothing thereon, but leaves only.\u201d 2523 Another evangelist saith, \u201cThe time of figs was not yet;\u201d 2524 but if it was not time, how doth the other evangelist say, \u201cHe came, if haply He might find fruit thereon.\u201d Whence it is manifest that this belongs to the suspicion of His disciples, who were yet in a somewhat imperfect state. For indeed the evangelists in many places record the suspicions of the disciples.\nLike as this then was their suspicion, so also was it too to suppose it was cursed for this cause, because of having no fruit. Wherefore then was it cursed? For the disciples\u2019 sakes, that they might have confidence. For because everywhere He conferred benefits, but punished no man; and it was needful that He should afford them a demonstrative proof of His power to take vengeance also, that both the disciples might learn, and the Jews, that being able to blast them that crucify Him, of His own will He submits, and does not blast them; and it was not His will to show forth this upon men; upon the plant did He furnish the proof of His might in taking vengeance. But when unto places, or unto plants, or unto brutes, any such thing as this is done, be not curious, neither say, how was the fig-tree justly dried up, if it was not the time of figs; for this it is the utmost trifling to say; but behold the miracle, and admire and glorify the worker thereof.\nSince in the case also of the swine that were drowned, many have said this, working out the argument of justice; but neither there should one give heed, for these again are brutes, even as that was a plant without life.\nWherefore then was the act invested with such an appearance, and with this plea for a curse? As I said, this was the disciple\u2019s suspicion.\nBut if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; \u201cFor already 2525 are the fields white to harvest,\u201d saith He; and, \u201cI sent you to reap that whereon ye bestowed no labor.\u201d 2526\n2. Not any therefore of these things doth He here intimate, but it is what I said, He displays His power to punish, and this is shown by saying, \u201cThe time was not yet,\u201d making it clear that of this special purpose He went, and not for hunger, but for His disciples\u2019 sake, who indeed marvelled exceedingly, although many miracles had been done greater; but, as I said, this was strange, for now first He showed forth His power to take vengeance. Wherefore not in any other, but in the moistest of all planted things did He work the miracle, so that hence also the miracle appeared greater.\nAnd that thou mightest learn, that for their sakes this was done, that He might train them to feel confidence, hear what He saith afterwards. But what saith He? \u201cYe also shall do greater things, if ye are willing to believe and to be confident in prayer.\u201d Seest thou that all is done for their sake, so that they might not be afraid and tremble at plots against them? Wherefore He saith this a second time also, to make them cleave to prayer and faith. \u201cFor not this only shall ye do, but also shall remove mountains; and many more things shall ye do, being confident in faith and prayer.\u201d 2527\nBut the boastful and arrogant Jews, wishing to interrupt His teaching, came unto Him, and asked, \u201cBy what authority doest thou these things?\u201d 2528 For since they could not object against the miracles, they bring forward against Him the correction of the traffickers in the temple. And this in John also they appear to ask, although not in these words, but with the same intent. For there too they say, \u201cWhat sign showest thou unto us? seeing that thou doest these things.\u201d p. 393 But there He answers them, saying, \u201cDestroy this temple, and I in three days will raise it up,\u201d 2529 whereas here He drives them into a difficulty. Whence it is manifest, that then indeed was the beginning and prelude of the miracles, but here the end.\nBut what they say is this: Hast thou received the teacher\u2019s chair? Hast thou been ordained a priest, that thou didst display such authority? it is said. And yet He had done nothing implying arrogance, but had been careful for the good order of the temple, yet nevertheless having nothing to say, they object against this. And indeed when He cast them out, they did not dare to say anything, because of the miracles, but when He showed Himself, then they find fault with Him.\nWhat then saith He? He doth not answer them directly, to show that, if they had been willing to see His authority, they could; but He asks them again, saying, \u201cThe baptism of John, whence is it? From heaven, or of men?\u201d 2530\nAnd what sort of inference is this? The greatest surely. For if they had said, from heaven, He would have said unto them, why then did ye not believe him? For if they had believed, they would not have asked these things. For of Him John had said, \u201cI am not worthy to loose the latchet of His shoe;\u201d and, \u201cBehold the Lamb of God, which taketh away the sins of the world;\u201d and, \u201cThis is the Son of God;\u201d 2531 and, \u201cHe that cometh from above is above all;\u201d 2532 and, \u201cHis fan is in His hand, and He will thoroughly purge His floor.\u201d 2533 So that if they had believed him, there was nothing to hinder them from knowing by what authority Christ doeth these things.\nAfter this, because they, dealing craftily, said, \u201cWe know not,\u201d He said not, neither know I, but what? \u201cNeither tell I you.\u201d 2534 For if indeed they had been ignorant it would have been requisite for them to be instructed; but since they were dealing craftily with good reason He answers them nothing.\nAnd how was it they did not say that the baptism was of men? \u201cThey feared the people\u201d 2535 it is said. Seest thou a perverse heart? In every case they despise God and do all things for the sake of men. For this man too they feared for their sakes not reverencing the saint 2536 but on account of men, 2537 and they were not willing to believe in Christ, because of men, and all their evils were engendered to them from hence.\nAfter this, He saith, \u201cWhat think ye? A man had two sons; and he saith to the first, go, work to-day in the vineyard. But he answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go sir: and went not. Whether then of them twain did the will of his father? They say, the first.\u201d 2538\nAgain He convicts them by a parable, intimating both their unreasonable obstinacy, and the submissiveness of those who were utterly condemned by them. For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, \u201cAll that the Lord shall speak, we will do, and will hearken,\u201d 2539 in their works were disobedient. And for this reason, let me add, that they might not think the law would benefit them, He shows that this self-same thing condemns them, like as Paul also saith, \u201cNot the hearers of the law are just before God, but the doers of the law shall be justified.\u201d 2540 For this intent, that He might make them even self-condemned, He causes the judgment to be delivered by themselves, like as He does also in the ensuing parable of the vineyard.\n3. And that this might be done, He makes trial of the accusation in the person of an other. For since they were not willing to confess directly, He by a parable drives them on to what He desired.\nBut when, not understanding His sayings, they had delivered the judgment, He unfolds His concealed meaning after this, and saith, \u201cPublicans and harlots go into the kingdom of Heaven before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans 2541 believed him; and ye, when ye had seen it, repented not afterwards, that ye might believe him.\u201d 2542\nFor if He had said simply, harlots go before you, the word would have seemed to them to be offensive; but now, being uttered after their own judgment it appears to be not too hard.\nTherefore He adds also the accusation. What then is this? \u201cJohn came,\u201d He saith, \u201cunto you,\u201d not unto them, and not this only, but; also \u201cin the way of righteousness.\u201d \u201cFor neither with this can ye find fault, that he was p. 394 some careless one, and of no profit; but both his life was irreprehensible, and his care for you great, and ye gave no heed to him.\u201d\nAnd with this there is another charge also, that publicans gave heed; and with this, again another, that \u201cnot even after them did ye. For ye should have done so even before them, but not to do it even after them was to be deprived of all excuse;\u201d and unspeakable was both the praise of the one, and the charge against the other. \u201cTo you he came, and ye accepted him not; he came not to them, and they receive him, and not even them did ye take for instructors.\u201d\nSee by how many things is shown the commendation of those, and the charge against these. To you he came, not to them. Ye believed not, this offended not them. They believed, this profited not you.\nBut the word, \u201cgo before you,\u201d is not as though these were following, but as having a hope, if they were willing. For nothing, so much as jealousy, rouses the grosser sort. Therefore He is ever saying, \u201cThe first shall be last, and the last first.\u201d Therefore He brought in both harlots and publicans, that they might provoke them to jealousy.\nFor these two indeed are chief sins, engendered of violent lust, the one of sexual desire, the other of the desire of money. And He indicates that this especially was hearing the law of God, to believe John. For it was not of grace only, that harlots entered in, but also of righteousness. For not, as continuing harlots, did they enter in, but having obeyed and believed, and having been purified and converted, so did they enter in.\nSeest thou how He rendered His discourse less offensive, and more penetrating, by the parable, by His bringing in the harlots? For neither did He say at once, wherefore believed ye not John? but what was much more pricking, when, He had put forward the publicans and the harlots, then He added this, by the order of their actions convicting their unpardonable conduct, and showing that for fear of men they do all things, and for vainglory. For they did not confess Christ for fear, lest they should be put out of the synagogue; and again, of John they dared not speak evil, and not even this from reverence, but for fear. All which things He convicted by His sayings, and with more severity afterwards did He go on to inflict the blow, saying, \u201cBut ye, when ye knew it, repented not afterwards, that ye might believe him.\u201d\nFor an evil thing it is not at the first to choose the good, but it is a heavier charge not even to be brought round. For this above all maketh many wicked, which I see to be the case with some now from extreme insensibility.\nBut let no one be like this; but though he be sunk down to the extremity of wickedness, let him not despair of the change for the better. For it is an easy thing to rise up out of the very abysses of wickedness.\nHeard ye not how that harlot, that went beyond all in lasciviousness, outshone all in godly reverence. Not the harlot in the gospels do I mean, but the one in our generation, who came from Ph\u0153nice, that most lawless city. For she was once a harlot among us, having the first honors on the stage, and great was her name everywhere, not in our city only, but even as far as the Cilicians and Cappadocians. And many estates did she ruin, and many orphans did she overthrow; and many accused her of sorcery also, as weaving such toils not by her beauty of person only, but also by her drugs. This harlot once won even the brother of the empress, for mighty indeed was her tyranny.\nBut all at once, I know not how, or rather I do know well, for it was being so minded, and converting, and bringing down upon herself God\u2019s grace, she despised all those things, and having cast away the arts of the devils, mounted up to heaven.\nAnd indeed nothing was more vile than she was, when she was on the stage; nevertheless, afterwards she outwent many in exceeding continence, and having clad herself with sackcloth, all her time she thus disciplined herself. On the account of this woman both the governor was stirred up, and soldiers armed, yet they had not strength to carry her off to the stage, nor to lead her away from the virgins that had received her.\nThis woman having been counted worthy of the unutterable mysteries, and having exhibited a diligence proportionate to the grace (given her) so ended her life, having washed off all through grace, and after her baptism having shown forth much self-restraint. For not even a mere sight of herself did she allow to those who were once her lovers, when they had come for this, having shut herself up, and having passed many years, as it were, in a prison. Thus \u201cshall the last be first, and the first last;\u201d thus do we in every case need a fervent soul, and there is nothing to hinder one from becoming great and admirable:\n4. Let no man then of them that live in vice despair; let no man who lives in virtue slumber. Let neither this last be confident, for often the harlot will pass him by; nor let the other despair, for it is possible for him to pass by even the first.\nHear what God saith unto Jerusalem, \u201cI p. 395 said, after she had committed all these whoredoms, Turn thou unto me, and she returned not.\u201d 2543 When we have come back unto the earnest love of God, He remembers not the former things. God is not as man, for He reproaches us not with the past, neither doth He say, Why wast thou absent so long a time? when we repent; only let us approach Him as we ought. Let us cleave to Him earnestly, and rivet our hearts to His fear.\nSuch things have been done not under the new covenant only, but even under the old. For what was worse than Manasseh? but he was able to appease God. What more blessed than Solomon? but when he slumbered, he fell. Or rather I can show even both things to have taken place in one, in the father of this man, for he the same person became at different times both good and bad. What more blessed than Judas? but he became a traitor. What more wretched than Matthew? but he became an evangelist. What worse than Paul? but he became an apostle. What more to be envied than Simon? but he became even himself the most wretched of all.\nHow many other such changes wouldest thou see, both to have taken place of old, and now taking place every day? For this reason then I say, Neither let him on the stave despair, nor let him in the church be confident. For to this last it is said, \u201cLet him that thinketh he standeth, take heed lest he fall;\u201d 2544 and to the other, \u201cShall not he that falleth arise?\u201d 2545 and, \u201cLift up the hands which hang down, and the feeble knees.\u201d 2546 Again, to these He saith, \u201cWatch;\u201d but to those, \u201cAwake, thou that sleepest and arise from the dead.\u201d 2547 For these need to preserve what they have, and those to become what they are not; these to preserve their health, those to be delivered from their infirmity, for they are sick; but many even of the sick become healthy, and of the healthy many by remissness grow infirm.\nTo the one then He saith, \u201cBehold, thou art made whole, sin no more, lest a worse thing come unto thee;\u201d 2548 but to these, \u201cWilt thou be made whole? Arise, take up thy bed, and go unto thine house.\u201d 2549 For a dreadful, dreadful palsy is sin, or rather it is not palsy only, but also somewhat else more grievous. For such a one is not only in inactivity as to good works, but also in the active doing of evil works. But nevertheless, though thou be so disposed, and be willing to rouse thyself a little, all the terrors are at an end.\nThough thou hast been so \u201cthirty and eight years,\u201d and art earnest to become whole, there is no one to hinder thee. Christ is present now also, and saith, \u201cTake up thy bed,\u201d only be willing to rouse thyself, despair not. Hast thou no man? but thou hast God. Hast thou no one to put thee into the pool? but thou hast Him who suffers thee not to need the pool. Hast thou had no one to cast thee in there? but thou hast Him that commands thee to take up thy bed.\nThou mayest not say, \u201cWhile I am coming, another steppeth down before me.\u201d 2550 For if it be thy will to go down into the fountain, there is none to hinder thee. Grace is not consumed, is not spent, it is a kind of fountain springing up constantly; by His fullness are we all healed both soul and body. Let us come unto it then even now. For Rahab also was a harlot, yet was she saved; and the thief was a murderer, yet he became a citizen of paradise; and while Judas being with his Master perished, the thief being on a cross became a disciple. Such are the wonderful works of God. Thus the magi approved themselves, thus the publican became an evangelist, thus the blasphemer an apostle.\n5. Look at these things, and never despair, but be ever confident, and rouse thyself. Lay hold only on the way that leads thither, and thou wilt advance quickly. Shut not up the doors, close not up the entrance. Short is the present life, small the labor. But though it were great, not even so ought one to decline it. For if thou toil not at this most glorious toil that is spent upon repentance and virtue, in the world thou wilt assuredly toil and weary thyself in other ways. But if both in the one and the other there be labor, why do we not choose that which hath its fruit abundant, and its recompense greater.\nYet neither is this labor and that the same. For in worldly pursuits are continual perils, and losses one upon another, and the hope uncertain; great is the servility, and the expenditure alike of wealth, and of bodies, and of souls; and then the return of the fruits is far below our expectation, if perchance it should grow up.\nFor neither doth toil upon worldly matters everywhere bear fruit; nay but even, when it hath not failed, but has brought forth its produce even abundantly, short is the time wherein it continues.\nFor when thou art grown old, and hast no longer after that the feeling of enjoyment in perfection, then and not till then doth the labor bear thee its recompense. And whereas the labor was with the body in its vigor, the p. 396 fruit and the enjoyment is with one grown old and languid, when time has dulled even the feeling, although if it had not dulled it, the expectation of the end suffers us not to find pleasure.\nBut in the other case not so, but the labor is in corruption and a dying body, but the crown in one incorruptible, and immortal, and having no end. And the labor is both first and short-lived; but the reward both subsequent and endless, that with security thou mayest take thy rest after that, looking for nothing unpleasant.\nFor neither mayest thou fear change any more or loss as here. What sort of good things, then, are these, which are both insecure, and short-lived, and earthly, and vanishing before they have appeared, and acquired with many toils? And what good things are equal to those, that are immovable, that grow not old, that have no toil, that even at the time of the conflicts bring thee crowns?\nFor he that despises money even here already receives his reward, being freed from anxiety, from rivalry, from false accusation, from plotting from envy. He that is temperate, and lives orderly, even before his departure, is crowned and lives in pleasure, being delivered from unseemliness, ridicule, dangers of accusation, 2551 and the other things that are to be feared. All the remaining parts of virtue likewise make us a return here already.\nIn order therefore that we may attain unto both the present and the future blessings, let us flee from vice and choose virtue. For thus shall we both enjoy delight, and obtain the crowns to come, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.\n[The words \u201cof God\u201d are omitted in the text here. So three of our best Greek mss. and R.V. margin.\u2014R.]\n391:2517 391:2518 391:2519 391:2520 391:2521\nMatt. xxi. 16. [R.V., \u201care saying.\u201d]\n392:2522 392:2523 392:2524\nMark xi. 13. [The passage is freely cited; \u201cof figs\u201d is applied here and below by the translator.\u2014R.]\n392:2525 392:2526 392:2527\nMatt. 21:21, 22. [Paraphrased.]\n392:2528 393:2529\nJohn 2:18, 19. [The emphatic \u1f10\u03b3 is inserted here.\u2014R.]\n393:2530\nMatt. xxi. 25. [\u201cIs\u201d substituted for \u201cwas.\u201d\u2014R.]\n393:2531 393:2532 393:2533 393:2534 393:2535 393:2536 393:2537 393:2538\nMatt. xxi. 28-31. [There are a few slight variations from the received text.]\n393:2539 393:2540\nRom. ii. 13. [The article is given before \u03bd\u03bc\u03bf\u03c5 in both instances; against the best mss. authorities in Rom. ii. 13.\u2014R.]\n393:2541 393:2542 395:2543 395:2544 395:2545 395:2546 395:2547 395:2548 395:2549 395:2550 396:2551\n[The rendering above has been corrected to conform to the punctuation of the Greek text.\u2014R.]","title":"Nicene and Post-Nicene Fathers, Vol. X: The Homilies of St. John Chrysostom.: Homily LXIV","type":"page"}