[1583] Matt. xi. 15.
[1584] Matt. xi. 16, 17. [The former verse is abridged. R.V. (ver. 17), "We piped unto you, and ye did not dance; we wailed, and ye did not mourn (Greek, beat the breast)."--R.]
[1585] Isa. v. 4 [LXX.]
[1586] ["demon."]
[1587] Matt. xi. 16-19 [see note 1].
[1588] John x. 41.
[1589] Matt. xi. 19. [The text of the Homily agrees with the received text. Comp. Luke vii. 35, where this reading is undoubtedly the correct one.--R.]
[1590] Ps. li. 4.
[1591] See Ezek. iv. 5, 12, 13, 24, &c.
[1592] Matt. xi. 18.
[1593] John vii. 20; viii. 48, 52; x. 20.
[1594] Luke vii. 29, 30. [dexmenoi for baptisthnte in Luke.]
[1595] Matt. xi. 20, 21.
[1596] John i. 44.
[1597] [R.V., "Hades."]
[1598] Matt. xi. 22-24. [The Greek here agrees with the received text. In verse 23 the R.V. follows a different and better established reading.--R.]
[1599] Ezek. xvi. 51. [The LXX. is not cited with verbal accuracy.--R.]
[1600] Isa. xxxvi. 12.
[1601] Philip. iv. 4.
[1602] aphosiomeno, "just saying, God forgive me;' just doing enough to come without scruple." Vid. Suicer in verb. who quotes St. Chrys. on Ps. 41. "Let us not come in hither anyhow nor make our responses aphosiomenoi, just well enough to keep off a curse" (i. 617, Sav.) Also Hom. XXIX. on Acts, t. iv. p. 777. "How may one form a judgment of a church? If we go away daily with some profit, great or small, not simply satisfying a rule and aphosiomenoi, quitting ourselves of a scruple." Again, ibid. "What we do, is turned into a mere regulation and aphososi, a formal deprecation of a curse." Cf. Isæus de Appollodori Hered. p. 185. Ed. Reiske, "not aphosiomeno, but preparing himself as well as possible."
[1603] The women in plays were personated by men: those mentioned below were singers; the slave's part is described in the next sentence.
[1604] i.e., to tyrants, such as Pisistratus and others.
[1605] Gen. xxxix. 12.
Homily XXXVIII.
Matt. XI. 25, 26.
"At that time Jesus answered and said, I make acknowledgment unto Thee, [1606] O Father, Lord of Heaven and earth; because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in Thy sight." [1607]
Seest thou, how many ways He leads them on to the faith? First, [1608] by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly, [1609] by saying, "The kingdom of Heaven suffereth violence, and the violent take it by force;" for this is the language of one who is pressing and urging them. Thirdly, [1610] by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly, [1611] by pointing out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them greatly. [1612] Sixthly, by His giving thanks for them that believed. For the expression, "I make acknowledgment to Thee," here is, "I thank Thee." "I thank Thee," He saith, "because Thou hast hid these things from the wise and prudent."
What then? doth He rejoice in destruction, and in the others not having received this knowledge? By no means; but this is a most excellent way of His to save men, His not forcing them that utterly reject, and are not willing to receive His sayings; that, since they were not bettered by His call, but fell back, and despised it, His casting them out might cause them to fall into a longing for these things. And so likewise the attentive would grow more earnest.
And while His being revealed to these was fit matter of joy, His concealment from those was no more of joy but of tears. Thus at any rate He acts, where He weeps for the city. Not therefore because of this doth He rejoice, but because what wise men knew not, was known to these. As when Paul saith, "I thank God, that ye were servants of sin, but ye obeyed from the heart the form of doctrine which was delivered unto you." [1613] You see, neither doth Paul therefore rejoice, because they were "servants of sin," but because being such, they had been so highly favored.
Now by the "wise," here, He means the Scribes, and the Pharisees. And these things He saith, to make the disciples more earnest, and to show what had been vouchsafed to the fishermen, when all those others had missed of it. And in calling them "wise," He means not the true and commendable wisdom, but this which they seemed to have through natural shrewdness. Wherefore neither did He say, "thou hast revealed it to fools," but "to babes;" to unsophisticated, that is, to simple-minded men; and He implies that so far from their missing these privileges contrary to their desert, it was just what might be expected. And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: "If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise." [1614] For thus is God's grace manifested.
But wherefore doth He give thanks to the Father, although of course it was Himself who wrought this? As He prays and intercedes with God, showing His great love towards us, in the same way doth He this too: for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, "Cast not the holy things unto dogs," [1615] this He Himself anticipated them in performing.
Moreover He signifies hereby both His own principal [1616] will, and that of the Father; His own, I say, by His giving thanks and rejoicing at what had taken place; His Father's, by intimating that neither had He done this upon entreaty, but of Himself upon His own will; "For so," saith He, "it seemed good in Thy sight:" that is, "so it pleased Thee."
And wherefore was it hidden from them? Hear Paul, saying, that "Seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God." [1617]
Consider now how it was likely the disciples should [1618] be affected, hearing this; that what wise men knew not, these knew, and knew it continuing babes, and knew it by God's revelation. But Luke saith, that "at the very hour," when the seventy came telling Him about the devils, then He "rejoiced" and spake these things, [1619] which, besides increasing their diligence, would also dispose them to be modest. That is, since it was natural for them to pride themselves on their driving away devils, on this among other grounds He refrains them; that it was a revelation, whatever had been done, no diligence on their part. Wherefore also the scribes, and the wise men, thinking to be intelligent for themselves, fell away through their own vanity. Well then, if for this cause it was hidden from them, "do you also," saith He, "fear, and continue babes." For this caused you to have the benefit of the revelation, as indeed on the other hand the contrary made them be deprived of it. For by no means, when He saith, "Thou hast hid," doth He mean that it is all God's doing: but as when Paul saith, "He gave them over to a reprobate mind," [1620] and, "He hath blinded their minds," [1621] it is not meant to bring Him in as the doer of it, but those who gave the occasion: so here also He uses the expression, "Thou hast hid."
For since He had said, "I thank [1622] Thee, because Thou hast hid them, and hast revealed them unto babes;" to hinder thy supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He saith,
"All things are delivered unto me of my Father." [1623] And to them that are rejoicing, because the devils obey them, "Nay, why marvel," saith He, [1624] "that devils yield to you? All things are mine; "All things are delivered unto me."
But when thou hearest, "they are delivered," do not surmise anything human. For He uses this expression, to prevent thine imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.
2. Then He saith what is even greater than this, lifting up thy mind; "And no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son." Which seems indeed to the ignorant unconnected with what went before, but hath full accordance therewith. As thus: having said, "All things are delivered unto me of my Father," He adds, "And what marvel," so He speaks, "if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance." Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He saith, "No man knoweth the Father but the Son."
And see at what time He saith this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, "Thou hast revealed them unto babes," He signifies this also to pertain to Himself; for "neither knoweth any man the Father," saith He, "save the Son, and he to whomsoever the Son is willing [1625] to reveal Him; [1626] not "to whomsoever He may be enjoined," "to whomsoever He may be commanded." But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He hath set down. And everywhere He affirms this; as when He saith, "No man cometh unto the Father, but by me." [1627]
And thereby he establishes another point also, His being in harmony and of one mind with Him. "Why," saith He, "I am so far from fighting and warring with Him, that no one can even come to Him but by me." For because this most offended them, His seeming to be a rival God, He by all means doth away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.
But when He saith, "Neither knoweth any man the Father, save the Son," He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows [1628] Him, no man is acquainted with Him; which may be said of the Son too. [1629] For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion saith; [1630] but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, "We know in part, and we prophesy in part." [1631]
3. Next, having brought them by His words to an earnest desire, and having signified His unspeakable power, He after that invites them, saying, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." [1632] Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. "For I," saith He, "will give you rest." He said not, "I will save you," only; but what was much more, "I will place you in all security."
"Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." [1633] Thus, "be not afraid," saith He, "hearing of a yoke, for it is easy: fear not, because I said, "a burden," for it is light."
And how said He before, "The gate is narrow and the way strait?" [1634] Whilst thou art careless, whilst thou art supine; whereas, if thou duly perform His words, the burden will be light; wherefore also He hath now called it so.
But how are they duly performed? If thou art become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began. [1635] And here again He doeth the very same, and exceeding great is the reward He appoints. "For not to another only dost thou become serviceable; but thyself also above all thou refreshest," saith He. "For ye shall find rest unto your souls."