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014 - Homily 24 - MT 721-27 On Putting These Teachings into Practice · Sermon on the Mount - Commentary

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  Speaker 1: Homily twenty four, Saint John Chrysostom Homili's on the Gospel
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  Speaker 1: of Saint Matthew, translated by the Reverend Sir George Previst
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  Speaker 1: m A. This LibriVox recording is in the public domain.
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  Speaker 1: Homily twenty four Matthew seven twenty one through twenty seven.
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  Speaker 1: Not every one that saith unto me, Lord Lord, shall
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  Speaker 1: enter into the Kingdom of Heaven, but he that doeth
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  Speaker 1: the will of my Father, which is in heaven. Wherefore
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  Speaker 1: said he not, but he that doeth my will. Because
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  Speaker 1: for the time it was a great gain for them
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  Speaker 1: to receive even this first yea, it was very great,
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  Speaker 1: considering their weakness. And moreover he intimated the one also
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  Speaker 1: by the other, and withal this may be mentioned that
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  Speaker 1: in fact, there is no other will of the son
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  Speaker 1: besides that of the Father. And here he seems to
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  Speaker 1: me to be censuring the Jews, chiefly laying as they did,
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  Speaker 1: the whole stress upon the doctrines and taking no care
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  Speaker 1: of practice, for which Paul also blames them, saying, behold,
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  Speaker 1: thou art called a Jew, and restest in the law,
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  Speaker 1: and makest thy boast of God, and knowest His will.
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  Speaker 1: Who then are these men. You ask many of them
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  Speaker 1: that believed received gifts, such as he that was casting
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  Speaker 1: out devils and was not with him, such as Judas,
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  Speaker 1: For even he, too wicked as he was, had a gift.
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  Speaker 1: And in the Old Testament also this may be found
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  Speaker 1: in that grace Hath oftentimes wrought upon unworthy persons that
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  Speaker 1: it might do good to others. That is, since all
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  Speaker 1: men were not meet for all things, but some were
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  Speaker 1: of a pure life, not having so great faith, and
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  Speaker 1: others just the contrary. By these sayings, while he urges
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  Speaker 1: the one to show forth much faith, the others too,
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  Speaker 1: he was summoning by this his unspeakable gift to become
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  Speaker 1: better men. Wherefore, also with great abundance did he bestow
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  Speaker 1: that grace, for we wrought, it is said, many mighty works.
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  Speaker 1: But then will I profess unto them I knew you not?
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  Speaker 1: For now indeed they suppose they are my friends. But
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  Speaker 1: then shall they know that not as to friends did
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  Speaker 1: I give to them? And why marvel? If he hath
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  Speaker 1: bestowed gifts on men that have believed on him, though
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  Speaker 1: without life suitable to their faith, when even on those
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  Speaker 1: who have fallen from both these he is unquestionably found working.
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  Speaker 1: For so Balam was an alien both from faith and
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  Speaker 1: from a truly good life. Nevertheless, grace wrought on him
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  Speaker 1: for the service of other men. And Pharaoh too was
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  Speaker 1: of the same sort. Yet for all that, even to
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  Speaker 1: him he signified the things to come, And Nebuchineser was
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  Speaker 1: very full of iniquity. Yet to him again he revealed
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  Speaker 1: what was to follow after many generations. And again to
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  Speaker 1: the son of this last, though surpassing his father in iniquity,
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  Speaker 1: he signified the things to come, ordering a marvelous and
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  Speaker 1: great dispensation. Accordingly, because then also the beginnings of the
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  Speaker 1: Gospel were taking place, and it was requisite that the
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  Speaker 1: manifestation of its power should be abundant. Many, even of
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  Speaker 1: the unworthy, used to receive gifts, howbeit from those miracles
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  Speaker 1: no gain accrued to them. Rather they are the more punished. Wherefore,
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  Speaker 1: unto them did he utter even that fearful saying, I
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  Speaker 1: never knew you, There being many for whom his hatred
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  Speaker 1: begins already even here, whom he turns away from even
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  Speaker 1: before the judgment. Let us fear therefore, beloved, and let
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  Speaker 1: us take great heed to our life. Neither let us
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  Speaker 1: account ourselves worse off, and that we do not work miracles. Now,
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  Speaker 1: for that will never be any advantage to us, as
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  Speaker 1: neither any disadvantage in our not working them, if we
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  Speaker 1: take heed to all virtue, because for the miracles we
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  Speaker 1: ourselves are debtors. But for our life and our doings
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  Speaker 1: we have God, our debtor. Having now you see finished all.
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  Speaker 1: Having discoursed accurately of all virtue and pointed out the
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  Speaker 1: pretenders to it, of divers kinds, both such as for
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  Speaker 1: display fast and may prayers, and such as come in
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  Speaker 1: the sheep's hide, and them too that spoil it, whom
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  Speaker 1: he also called swine and dogs, he proceeds to signify
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  Speaker 1: how great is the prophet of virtue even here, and
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  Speaker 1: how great the mischief of wickedness, by saying, whosoever therefore
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  Speaker 1: heareth these sayings of mine and doeth them, shall be
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  Speaker 1: likened unto a wise man, and thus what they shall
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  Speaker 1: suffer who do not Although they were miracles, ye have heard,
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  Speaker 1: but ye should know also what such as obey all
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  Speaker 1: these sayings shall enjoy not in the world to come only,
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  Speaker 1: but even here. For whosoever saith he heareth these sayings
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  Speaker 1: of mind and do it them shall be likened to
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  Speaker 1: a wise man. See is thou who he buries his
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  Speaker 1: discourse at one time, saying not every one that saith
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  Speaker 1: unto me, Lord Lord, and revealing himself at another time,
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  Speaker 1: he that doeth the will of my father, and again
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  Speaker 1: bringing in himself as judge. For many will say to
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  Speaker 1: me in that day, Lord Lord, have we not prophesied
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  Speaker 1: in thy name? And I will say, I know you not.
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  Speaker 1: And here again he indicates himself to have the power
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  Speaker 1: over all, this being why he said, whosoever heareth these
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  Speaker 1: sayings of mine. Thus, whereas all his discourse had been
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  Speaker 1: touching the future of a kingdom and an unspeakable reward
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  Speaker 1: in consolation, and the like his will is out of
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  Speaker 1: the things, here also to give them their fruits, and
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  Speaker 1: to signify how greatest the strength of virtue even in
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  Speaker 1: the present life. What then is this? Her strength to
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  Speaker 1: live in safety, to be easily subdued by no terror,
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  Speaker 1: to stance superior to all that despitefully use us? To this?
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  Speaker 1: What can be equal? For this, not even he that
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  Speaker 1: wears the diadem can provide for himself, but that man
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  Speaker 1: who follows after virtue, for he alone is possessed of
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  Speaker 1: it in full abundance. In the ebb and flow of
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  Speaker 1: the things present, he enjoys a great calm, the truly
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  Speaker 1: marvelous thing being this that not in fair weather. But
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  Speaker 1: when the storm is vehement and the turmoil grate, and
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  Speaker 1: the temptations continual, he cannot be shaken ever so little.
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  Speaker 1: For the rain descendeth, saith he the floods came, the
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  Speaker 1: winds blew and beat upon that house, and it fell not,
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  Speaker 1: for it was founded upon the rock by rain. Here
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  Speaker 1: in floods and winds he is expressing metaphorically the calamities
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  Speaker 1: and afflictions that befall men, such as false accusations, plots, bereavements, deaths,
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  Speaker 1: loss of friends, vexations from strangers, all the ills in
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  Speaker 1: our life that any one could mention. But to none
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  Speaker 1: of these saith He doth such a soul give way.
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  Speaker 1: And the cause is it is founded on the rock.
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  Speaker 1: He calls the steadfastness of his doctrine a rock, because
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  Speaker 1: in truth his commands are stronger than any rock, setting
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  Speaker 1: one above all the waves of human affairs. For he
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  Speaker 1: who keeps these things strictly will not have the advantage
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  Speaker 1: of men only when they are vexing him, but even
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  Speaker 1: of the very devils plotting against him. And that it
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  Speaker 1: is not vain boasting, so to speak. Job is our
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  Speaker 1: witness who received all the assaults of the devil and
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  Speaker 1: stood unmovable. And the apostles too are our witnesses, for that,
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  Speaker 1: when the waves of the whole world were bidding against them,
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  Speaker 1: when both nations and princes, both their own people and strangers,
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  Speaker 1: both the evil spirits and the devil, and every engine
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  Speaker 1: was set in motion, they stood firmer than a rock
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  Speaker 1: and dispersed it all. And now, what can be happier
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  Speaker 1: than this kind of life? For this not wealth, not
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  Speaker 1: strength of body, not glory, not power, nor aught else
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  Speaker 1: will be able to secure, but only the possession of virtue.
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  Speaker 1: For there is not, nay, there is not another life
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  Speaker 1: we may find free from all evils, but this alone.
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  Speaker 1: And ye are witnesses who know the plots in king's courts,
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  Speaker 1: the turmoils and the troubles in the houses of the rich.
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  Speaker 1: But there was not among the apostles any such thing.
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  Speaker 1: What then, did no such thing befall them? Did they
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  Speaker 1: suffer no evil at any man's hand. And nay, the
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  Speaker 1: marvel is this above all things that they were indeed
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  Speaker 1: the object of many plots, and many storms burst upon them,
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  Speaker 1: but their soul was not overset by them, nor thrown
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  Speaker 1: into despair. But with naked bodies they wrestled, prevailed, and triumphed. Thou. Then, likewise,
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  Speaker 1: if thou be willing to perform these things, exactly shall
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  Speaker 1: laugh all ills to scorn yea. For if thou be
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  Speaker 1: but strengthened with such philosophy as is in these admonitions,
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  Speaker 1: nothing shall be able to hurt thee. Since in what
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  Speaker 1: is he to harm THEE? Who is minded to lay plots?
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  Speaker 1: Will he take away thy money? Well? But before their
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  Speaker 1: threatening thou was commanded to despise it and to abstain
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  Speaker 1: from it. So exceedingly is not so much as even
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  Speaker 1: to ask any such thing of thy Lord. But doth
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  Speaker 1: he cast THEE into prison? Why before thy prison thou
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  Speaker 1: wast in enjoined so to live as to be crucified
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  Speaker 1: even to all the world. But doth he speak evil? Nay?
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  Speaker 1: From this pain? Also Christ hath delivered THEE by promising
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  Speaker 1: thee without toil a great reward for the endurance of evil,
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  Speaker 1: and making THEE so clear from the anger and vexation,
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  Speaker 1: hence arising as even to command THEE to pray for them.
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  Speaker 1: But doth he banish THEE and involve THEE in innumerable ills? Well,
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  Speaker 1: he is making the crown more glorious for THEE, but
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  Speaker 1: doth he destroy and murder thee? Even hereby he profits
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  Speaker 1: THEE very greatly, procuring for THEE the rewards of the martyrs,
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  Speaker 1: and conducting THEE more quickly into the untroubled haven, and
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  Speaker 1: affording THEE matter for a more abundant recompense, and contriving
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  Speaker 1: for THEE to make a gain of the universal penalty.
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  Speaker 1: Which thing, indeed, is most marvelous of all, that the plotters,
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  Speaker 1: so far from injuring at all, do rather make the
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  Speaker 1: objects of their despite more approved to this What can
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  Speaker 1: be comparable, I mean, to the choice of such a
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  Speaker 1: mode of life as this and no other. Is. Thus,
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  Speaker 1: whereas he had called the way straight and narrow to
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  Speaker 1: soothe our labors on this side, also he signifies the
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  Speaker 1: security thereof to be great and great the pleasure, even
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  Speaker 1: as of the opposite course, great is the unsoundness, and
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  Speaker 1: the detriment, For as virtue even from things, here was
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  Speaker 1: signified by him to have her rewards, so vice also
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  Speaker 1: her penalties for what I am ever saying that I
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  Speaker 1: will say now also that in both ways he is
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  Speaker 1: everywhere bringing about the salvation of his hearers, on the
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  Speaker 1: one hand by zeal for virtue, on the other by
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  Speaker 1: hatred of vice. Thus, because there would be some to
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  Speaker 1: admire what he said, while they yield no proof of
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  Speaker 1: it by their works, he by anticipation awakens their fears, saying,
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  Speaker 1: though the things spoken be good, hearing is not sufficient
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  Speaker 1: for security. But there is need also of obedience in actions.
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  Speaker 1: And the whole lies chiefly in this. And here he
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  Speaker 1: ends his discourse, leaving the fear at its heighten them.
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  Speaker 1: For as with regard to virtue, not only from the
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  Speaker 1: things to come, did he urge them, speaking of aig kingdom,
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  Speaker 1: and of heaven and an unspeakable reward and comfort and
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  Speaker 1: the unnumbered good things, but also from the things present,
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  Speaker 1: indicating the firm and immovable quality of the rock. So
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  Speaker 1: also with respect to wickedness, not from the expected things
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  Speaker 1: only to excite their fears, as from the tree that
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  Speaker 1: is cut down, and the unquenchable fire, and the not
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  Speaker 1: entering into the kingdom. And from his saying I know
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  Speaker 1: you not, but also from the things present the downfall
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  Speaker 1: I mean in what is said of the house. Wherefore
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  Speaker 1: also he made his argument more expressive by trying its
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  Speaker 1: force in a parable. For it was not the same
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  Speaker 1: thing to say the virtuous man shall be impregnable, but
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  Speaker 1: the wicked easily subdued, as to suppose a rock and
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  Speaker 1: a house, and rivers, and rain and wind and the like.
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  Speaker 1: And every one saith he that here is these sayings
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  Speaker 1: of mine, and doeth them not shall be likened to
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  Speaker 1: a foolish man which built his house upon the sand.
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  Speaker 1: And well did he call this man foolish? For what
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  Speaker 1: can be more senseless than one building a house on
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  Speaker 1: the sand. And while he submits to the labor, depriving
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  Speaker 1: himself of the fruit and refreshment, and instead thereof undergoing
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  Speaker 1: punishment for that, they too, who follow after wickedness do labor.
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  Speaker 1: Is surely manifest to everyone, since both the extortioner and
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  Speaker 1: the adulterer and the false accuser toil and weary themselves
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  Speaker 1: much to bring their wickedness to effect, but so far
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  Speaker 1: from reaping any profit from these their labors, they rather
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  Speaker 1: undergo great loss. For Paul who intimated this when he said,
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  Speaker 1: he that soweth to his flesh, shall of his flesh
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  Speaker 1: reap corruption. To this man? Are they like? Also who
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  Speaker 1: build on the sand? Is those that are given up
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  Speaker 1: to fornication, to wantonness, to drunkenness, to anger, to all
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  Speaker 1: the other things. Such an one was Ahap, but not Elijah.
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  Speaker 1: Since when we have put virtue in vice alongside of
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  Speaker 1: one another, we shall know more accurately the difference. For
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  Speaker 1: the one had built upon the rock, the other on
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  Speaker 1: the sand. Wherefore, though he were a king, he feared
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  Speaker 1: and trembled at the prophet, at him that had only
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  Speaker 1: his sheepskin. Such were the Jews, but not the Apostles.
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  Speaker 1: And so though they were few and in bonds, they
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  Speaker 1: exhibited this deadfastness of the rock, But those many, as
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  Speaker 1: they were, and in armor, the weakness of the sand.
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  Speaker 1: For so they said, what shall we do to these men?
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  Speaker 1: Seeest thou those in perplexity, not who were in the
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  Speaker 1: hands of others in bound, but who are active in
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  Speaker 1: holding down, in binding. And what can be more strange
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  Speaker 1: than this? Hast thou hold of the other, and art
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  Speaker 1: yet in utter perplexity, Yes, and very naturally, For inasmuch
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  Speaker 1: as they had built all all on the sand. Therefore
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  Speaker 1: also were they weaker than all. For this cause also
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  Speaker 1: they said, again, what do ye seeking to bring this
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  Speaker 1: man's blood upon us? What sayeth he dost thou scourge?
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  Speaker 1: And art thou in fear, entreatst thou despitefully, and art
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  Speaker 1: in dismay, dost thou judge? And yet tremble. So feeble
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  Speaker 1: is wickedness, but the apostles not so. But how we
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  Speaker 1: cannot but speak the things which we have seen and heard.
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  Speaker 1: Seeest thou a noble spirit, seest thou a rock, laughing
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  Speaker 1: waves to scorn, seeest thou a house unshaken in what
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  Speaker 1: is yet more marvelous. So far from turning cowards themselves,
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  Speaker 1: that the plots formed against them, they even took more
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  Speaker 1: courage and cast the others into greater anxiety. For so
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  Speaker 1: he that smights adamant is himself the one smitten. And
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  Speaker 1: he that kicks against the pricks is himself the one pricked,
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  Speaker 1: the one on whom the severe wounds fall, And he
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  Speaker 1: was forming plots against the virtuous, is himself the one
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  Speaker 1: in jeopardy. For wickedness becomes so much the weaker, the
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  Speaker 1: more it sets itself in a ray against virtue. And
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  Speaker 1: as he who wraps up fire in the garment extinguishes
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  Speaker 1: not the flame, but consumes the garment, so he that
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  Speaker 1: is doing despite to virtuous men, and oppressing them and
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  Speaker 1: binding them, makes them more glorious, but destroys himself. For
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  Speaker 1: the more ills thou sufferest, living righteously, the stronger er
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  Speaker 1: thou become. Since the more we honor self restraint, the
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  Speaker 1: less we need anything, And the less we need anything,
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  Speaker 1: the stronger we grow, and the more above all. Such
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  Speaker 1: a one was John, we are for him no man pained,
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  Speaker 1: but he caused pain to herod. So he that had
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  Speaker 1: nothing prevailed against him that ruled, And he that wore
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  Speaker 1: a diadem and purple, an endless pomp, trembles in fear
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  Speaker 1: of him that is stripped of all. And not even
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  Speaker 1: when beheaded, could he without fear see his head, For that,
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  Speaker 1: even after his death, he had the terror of him
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  Speaker 1: in full strength. Hear what he saith, This is John,
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  Speaker 1: whom I slew. Now the expression I slew is that
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  Speaker 1: of one not exulting, but soothing his own terror and
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  Speaker 1: persuading his troubled soul to call to mind that he
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  Speaker 1: himself slew him so great is the force of virtue,
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  Speaker 1: that even after death it is more powerful than the living.
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  Speaker 1: For this seemed cause again, when he was living, they
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  Speaker 1: that possessed much wealth came unto him and said, what
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  Speaker 1: shall we do? Is so much yours? And are ye
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  Speaker 1: minded to learn the way of your prosperity from him
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  Speaker 1: that hath nothing the rich from the poor, the soldiers,
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  Speaker 1: from him that hath not even a house. Such an
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  Speaker 1: one was Elias too. Wherefore, also with the same freedom
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  Speaker 1: did he discourse to the people. For as the former said,
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  Speaker 1: ye generation of vipers, So this letter, how long wilt
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  Speaker 1: ye halt upon both your hips? And the one said,
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  Speaker 1: hast thou killed and inherited the other? It is not
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  Speaker 1: lawful for thee to have thy brother Philip's wife. Seest
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  Speaker 1: thou the rock, seeest thou the sand. How easily it
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  Speaker 1: sinks down, how it yields to calamities, how it is overthrown.
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  Speaker 1: Though it have the support of royalty, of number of nobility,
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  Speaker 1: for them that pursue it it makes more senseless than all.
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  Speaker 1: And it doth not merely fall, but with great calamity.
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  Speaker 1: For great indeed he saith was the fall of it,
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  Speaker 1: the risk not being of trifles, but of the soul,
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  Speaker 1: of the loss of heaven and those immortal blessings. Or rather,
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  Speaker 1: even before that loss, no life so wretched as he
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  Speaker 1: must live, that follows after this dwelling with continual despondencies, alarms, cares, anxieties,
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  Speaker 1: which a certain wise man also was intimating when he said,
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  Speaker 1: the wicked fleeth when no man is pursuing. For such
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  Speaker 1: men tremble at their shadows, suspect their friends, their enemies,
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  Speaker 1: their servants, such as know them, such as know them not,
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  Speaker 1: and before their punishment suffer extreme punishment. Here and to
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  Speaker 1: declare all this Christ said, and great was the fall,
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  Speaker 1: shutting up these good commandments with that suitable ending, and
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  Speaker 1: persuading even by the things present, the most unbelieving to
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  Speaker 1: flee from vice. For although the argument from what is
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  Speaker 1: to come be vaster, yet is this of more power
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  Speaker 1: to restrain the grocer's sword and to withdraw them from wickedness.
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  Speaker 1: Wherefore also he ended with it that the prophet thereof
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  Speaker 1: might make its abode in them conscious. Therefore, of all
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  Speaker 1: these things, both the present and the future, let us
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  Speaker 1: flee from vice. Let us emulate virtue, that we may
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  Speaker 1: not labor fruitlessly and at random, but may both enjoy
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  Speaker 1: the security here and partake of the glory there unto
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  Speaker 1: which God grant. We may all attain by the grace
• 22:52
  Speaker 1: and love towards Man of our Lord, Jesus Christ, to
• 22:56
  Speaker 1: whom be the glory and the might, forever and ever Amen.
• 23:02
  Speaker 1: End of Homily twenty four. End of Saint John Chrysostome,
• 23:07
  Speaker 1: Homily's fifteen through twenty four on the Gospel of Saint Matthew,
• 23:12
  Speaker 1: the Sermon on the Mound. Homilies translated by the Reverend
• 23:17
  Speaker 1: Sir George Previst m. A.