Homily on St. Matthew, Let us show forth an anxious repentance by St. John Chrysostom Homily XIII

Homily XIII

Mat. IV.1

6. Let us now, I pray you, take courage at His love to man, and let us
   show forth an anxious repentance, before the day come on, which permits
   us not to profit thereby. For as yet all depends on us, but then He
   that judges has alone control over the sentence. "Let us therefore
   come before His face with confession;" [580] let us bewail, let us
   mourn. For if we should be able to prevail upon the Judge before the
   appointed day to forgive us our sins, then we need not so much as enter
   into the court; as on the other hand, if this be not done, He will hear
   us publicly in the presence of the world, and we shall no longer have
   any hope of pardon. 


   For no one of those who have not done away with
   their sins here, when he has departed there shall be able to escape
   his account for them; but as they who are taken out of these earthly
   prisons are brought in their chains to the place of judgment, even so
   all souls, when they have gone away here bound with the manifold
   chains of their sins, are led to the awful judgment-seat. For in truth
   our present life is nothing better than a prison. But as when we have
   entered into that apartment, we see all bound with chains; so now if we
   withdraw ourselves from outward show, and enter into each man's life,
   into each man's soul, we shall see it bound with chains more grievous
   than iron: and this most especially if you enter into the souls of
   them that are rich. 


   For the more men have about them, so much the more
   are they bound. As therefore with regard to the prisoner, when you
   see him with irons on his back, on his hands, and often on his feet
   too, you do therefore most of all account him miserable; so also as
   to the rich man, when you see him encompassed with innumerable
   affairs, let him not be therefore rich, but rather for these very
   things wretched, in your account. For together with these bonds, he
   has a cruel jailer too, the wicked love of riches; which suffers him
   not to pass out of this prison, but provides for him thousands of
   fetters, and guards, and doors, and bolts; and when he has cast him
   into the inner prison, persuades him even to feel pleasure in these
   bonds; that he may not find so much as any hope of deliverance from the
   evils which press on him.
 
   And if in thought you were to lay open that man's soul, you would
   see it not bound only, but squalid, and filthy, and teeming with
   vermin. For no better than vermin are the pleasures of luxury, but even
   more abominable, and destroy the body more, together with the soul
   also; and upon the one and upon the other they bring ten thousand
   scourges of sickness.
 
   On account then of all these things let us entreat the Redeemer of our
   souls, that He would both burst asunder our bands, and remove this our
   cruel jailer, and having set us free from the burden of those iron
   chains, He would make our spirits lighter than any wing. And as we
   entreat Him, so let us contribute our own part, earnestness, and
   consideration, and an excellent zeal. For thus we shall be able both in
   a short time to be freed from the evils which now oppress us, and to
   learn in what condition we were before, and to lay hold on the liberty
   which belongs to us; 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 power forever and ever. Amen.

 May you be greatly blessed,

+William

Monk Michael



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Homilies on St. Matthew, the Third Temptation of Christ

By St. John Chrysostom

Homily XIII

Mat. IV.1

5. "And he leads Him up into a high mountain, and shows Him all the

   kingdoms, and said, All these things will I give You, if You will

   fall down and worship me. Then said He, Get you behind me, Satan, for

   it is written, You shall worship the Lord your God, and Him only shall

   you serve." [548]

   For since he was now come to sinning against the Father, saying, that

   all that is the Father's was his, and was endeavoring to make himself

   out to be God, as artificer of the universe; He then rebuked him: but

   not even then with vehemence, but simply, "Get you here, Satan;"

   which itself had in it something of command rather than of rebuke. For

   as soon as He had said to him, "Get you here," He caused him to take

   to flight; since he brought not against Him any other temptations.

   And how said Luke, that "he ended all temptation." [549] To me it

   seems that in mentioning the chief of the temptations, he had spoken of

   all, as though the rest too were included in these. For the things that

   form the substance of innumerable evils are these: to be a slave to the

   belly, to do anything for vainglory, to be in subjection to the madness

   of riches. Which accordingly that accursed one considering, set last

   the most powerful of all, I mean the desire of more: and though

   originally, and from the beginning, he was travailing to come to this,

   yet he kept it for the last, as being of more force than the rest. For

   in fact this is the manner of his wrestling, to apply those things

   last, which seem more likely to overthrow. And this sort of thing he

   did with respect to Job likewise. Wherefore in this instance too,

   having begun with the motives which seem to be viler and weaker, he

   goes on to the more prevailing.

   How then are we to get the better of him? In the way which Christ that

   taught us, by fleeing to God for refuge; and neither to be depressed in

   famine, as believing in God who is able to feed even with a word; nor

   amidst whatever good things we may receive to tempt Him who gave them,

   but to be content with the glory which is from above, making no account

   of that which is of men, and on every occasion to despise what is

   beyond our need. For nothing does so make us fall under the power of

   the devil, as longing for more, and loving covetousness. And this we

   may see even by what is done now. For now also there are those who say,

   "All these things will we give you, if you will fall down and

   worship;" who are indeed men by nature, but have become his

   instruments. Since at that time too he approached Him, not by himself

   only, but also by others. Which Luke also was declaring, when he said,

   that "he departed from Him for a season;" [550] showing that hereafter

   he approached Him by his proper instruments.

   "And, behold, angels came and ministered unto Him." [551] For when the

   assault was going on, He suffered them not to appear, that He might not

   thereby drive away the prey; but after He had convicted him in all

   points, and caused him to take to flight, then they appear: that you

   also may learn, that after your victories which are copied from His,

   angels will receive you also, applauding you, and waiting as guards

   on you in all things. Thus, for example, angels take Lazarus [552]

   away with them, after the furnace of poverty and of famine and of all

   distress. For as I have already said, Christ on this occasion exhibits

   many things, which we ourselves are to enjoy.

May you be Blessed,

+William

Monk Michael

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Homilies on St. Matthew, the Second Temptaion of Christ by St. John Chrysostom

Homily XIII

Mat. IV. 1

 4. What then does this accursed one? Overcome, and unable to persuade

   Him to do his bidding, and that when pressed by such violent hunger, he

   proceeds to another thing, saying,

   "If You be Son of God, cast Yourself down; for it is written, He shall

   give His angels charge concerning You, and in their hands they shall

   bear You up." [545]

   What can the reason be, that at each temptation He adds this, "If You

   be Son of God?" Much the same as he did in that former case, he does

   also at this time. That is, as he then slandered God, saying, "In the

   day you eat, your eyes shall be opened;" [546] thereby intending to

   signify, that they were beguiled and overreached, and had received no

   benefit; even so in this case also he insinuates this same thing,

   saying, "in vain God has called You Son, and has beguiled You by

   His gift; for, if this be not so, afford us some clear proof that You

   are of that power." Then, because Christ had reasoned with him from

   Scripture, he also brings in a testimony of the prophet.

   How then does Christ? He is not indignant, nor provoked, but with that

   extreme gentleness He reasons with him again from the Scriptures,

   saying, "You shall not tempt the Lord your God:" [547] teaching us that

   we must overcome the devil, not by miracles, but by forbearance and

   long-suffering, and that we should do nothing at all for display and

   vainglory.

   But mark you his folly, even by the very testimony which he produced.

   For while the testimonies cited by the Lord were both of them spoken

   with exceeding fitness: his, on the other hand, were chance and random

   sayings, neither did he bring forward on his part that which applied to

   the matter in hand. For that it is written, "He shall give His angels

   charge concerning You," this surely is not advice to dash and toss

   one's self down headlong; and moreover, this was not so much as spoken

   concerning the Lord. However, this for the time He did not expose,

   although there was both insult in his manner of speech, and great

   inconsistency. For of God's Son no man requires these things: but to

   cast one's self down is the part of the devil, and of demons. Whereas

   God's part is to raise up even them that are down. And if He ought to

   have displayed His own power, it would not have been by casting and

   tossing Himself down at random, but by saving others. But to cast

   ourselves down precipices, and into pits, pertains properly to his

   troop. Thus, for example, the juggler among them does everywhere.

   But Christ, even when these things are said, does not yet reveal

   Himself, but as man for a while discourses with him. For the sayings,

   "Man shall not live by bread alone;" and, "You shall not tempt the

   Lord your God," suited one not greatly revealing Himself, but

   representing Himself as one of the many.

   But marvel you not, if he in reasoning with Christ oftentimes turn

   himself about. For as pugilists, when they have received deadly blows,

   reel about, drenched in much blood, and blinded; even so he too,

   darkened by the first and the second blow, speaks at random what comes

   uppermost: and proceeds to his third assault.

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St. John Chrysostom Homily on St. Matthew. The first temptation in the wilderness.

Homily XIII

Mat. IV.1

   Having then fasted forty days and as many nights,

   "He was afterwards an hungered; [538] " affording him a point to lay

   hold of and approach, that by actual conflict He might show how to

   prevail and be victorious. Just so do wrestlers also: when teaching

   their pupils how to prevail and overcome, they voluntarily in the lists

   engage with others, to afford these in the persons of their antagonists

   the means of seeing and learning the mode of conquest. Which same thing

   then also took place. For it being His will to draw him on so far, He

   both made His hunger known to him, and awaited his approach, and as He

   waited for him, so He dashed him to earth, once, twice, and three

   times, with such ease as became Him.

   3. But that we may not, by hurrying over these victories, mar your

   profit, let us begin from the first assault, and examine each with

   exact care.

   Thus, after He was an hungered, it is said, "The tempter came, and said

   unto Him, If You be Son of God, command that these stones be made

   bread." [539]

   For, because he had heard a voice borne from above, and saying, "This

   is My beloved Son;" and had heard also John bearing so large witness

   concerning Him, and after that saw Him an hungered; he was therefore

   in perplexity, and neither could believe that He was a mere man,

   because of the things spoken concerning Him; nor on the other hand

   receive it that He was Son of God, seeing Him as he did in hunger.

   Where being in perplexity he utters ambiguous sounds. And much as when

   coming to Adam at the beginning, he feigns things that are not, that he

   may learn the things that are; even so here also, not knowing clearly

   the unutterable mystery of the Economy, and who He may be that is come,

   he attempts to weave other nets, whereby he thought to know that which

   was hidden and obscure. And what said he? "If You be the Son of God,

   command that these stones be made bread." He said not, because you are

   an hungered, but, "if You be the Son of God;" thinking to cheat Him with

   his compliments. Wherefore also he was silent touching the hunger, that

   he might not seem to be alleging it, and upbraiding Him. For not

   knowing the greatness of the Economy which was going on, he supposed

   this to be a reproach to Him. Wherefore flattering Him craftily, he

   makes mention of His dignity only.

   What then said Christ? To put down his pride, and to signify that

   there was nothing shameful in what had happened, nor unbecoming His

   wisdom; that which the other had passed over in silence to flatter Him,

   He brings forward and sets it forth, saying, "Man shall not live by

   bread alone." [540]

   So that He begins with the necessity of the belly. But mark, I pray

   you, the craft of that wicked demon, and where he begins his

   wrestlings, and how he does not forget his proper art. For by what

   means he cast out also the first man, and encompassed him with

   thousands of other evils, with the same means here likewise he weaves

   his deceit; I mean, with incontinence of the belly. So too even now one

   may hear many foolish ones say their bad words by thousands because of

   the belly. But Christ, to show that the virtuous man is not compelled

   even by this tyranny to do anything that is unseemly, first hungers,

   then submits not to what is enjoined Him; teaching us to obey the devil

   in nothing. Thus, because the first man did hereby both offend God, and

   transgress the law, as much and more does He teach you:--though it be

   no transgression which he commands, not even so to obey.

   And why say I, "transgression"? "Why, even though something expedient

   be suggested by the devils, [541] do not you," said He, "even so give

   heed unto them." Thus, for instance, He stopped the mouths of those

   devils [542] also, proclaiming Him Son of God. And Paul too again [543]

   rebuked them, crying this self-same thing; and yet what they said was

   profitable; but he more abundantly dishonoring them, and obstructing

   their plot against us, drove them away even when doctrines of salvation

   were preached by them, closing up their mouths, and bidding them be

   silent.

   And therefore neither in this instance did He consent to what was said.

   But what said He? "Man shall not live by bread alone." Now His meaning

   is like this: "God is able even by a word to nourish the hungry man;"

   bringing him a testimony out of the ancient Scripture, and teaching us,

   though we hunger, yea, whatever we suffer, never to fall away from our

   Lord.

   But if a man say, "still He should have displayed Himself;" I would ask

   him, with what intent, and for what reason? For not at all that he

   might believe did the other so speak, but that he might, as he thought,

   over-argue [544] Him into unbelief. Since the first of mankind were in

   this way beguiled and over-argued by him, not putting earnest faith in

   God. For the contrary of what God had said he promised them, and puffed

   them up with vain hopes, and brought them to unbelief, and so cast them

   out of the blessings they actually possessed. But Christ signifies

   Himself not to have consented, either to him then or afterwards to the

   Jews his partisans, in their demand of signs: invariably instructing

   us, whatever we may have power to do, yet to do nothing vainly and at

   random; nor even when want urges to obey the devil.

Many Blessings,

+William

Monk Michael

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St. John Chrysostom Homily XIII Jesus led into the Wilderness.

Homily XIII.

   Matt. IV. 1.

   "Then was Jesus led up of the Spirit into the wilderness, to be tempted

   of the devil."

   Then. When? After the descent of the Spirit, after the voice that was
   borne from above, and said, "This is My Beloved Son, in whom I am well
   pleased." And what was marvelous, it was of the Holy Spirit; for this,
   he here said, led Him up. For since with a view to our instruction He
   both did and underwent all things; He endures also to be led up
   there, and to wrestle against the devil: in order that each of those
   who are baptized, if after his baptism he have to endure greater
   temptations may not be troubled as if the result were unexpected, but
   may continue to endure all nobly, as though it were happening in the
   natural course of things.
 
   Yea, for therefore you did take up arms, not to be idle, but to
   fight. For this cause neither does God hinder the temptations as they
   come on, first to teach you that you are become much stronger; next,
   that you may continue modest neither be exalted even by the
   greatness of your gifts, the temptations having power to repress you;
   moreover, in order that that wicked demon, who is for a while doubtful
   about your desertion of him, by the touchstone of temptations may be
   well assured that you have utterly forsaken and fallen from him;
   fourthly, that you may in this way be made stronger, and better
   tempered than any steel; fifthly, that you may obtain a clear
   demonstration of the treasures entrusted to you.
 
   For the devil would not have assailed you, unless he had seen you
   brought to greater honor. Here, for example, from the beginning, he
   attacked Adam, because he saw him in the enjoyment of great dignity.
   For this reason he arrayed himself against Job, because he saw him
   crowned and proclaimed by the God of all.
 
   How then said He, "Pray that you enter not into temptation." [530] For
   this cause he does not show you Jesus simply going up, but "led up"
   according to the principle of the Economy; [531] signifying obscurely
   by this, that we ought not of ourselves to leap upon it, but being
   dragged thereto, to stand manfully.
 
   And see where the Spirit led Him up, when He had taken Him; not into
   a city and forum, but into a wilderness. That is, He being minded to
   attract the devil, gives him a handle not only by His hunger, but also
   by the place. For then most especially does the devil assail, when he
   sees men left alone, and by themselves. Thus did he also set upon the
   woman in the beginning, having caught her alone, and found her apart
   from her husband. Just as when he sees us with others and banded
   together, he is not equally confident, and makes no attack. Wherefore
   we have the greatest need on this very account to be flocking together
   continually, that we may not be open to the devil's attacks.


May you be greatly Blessed,


+William
Monk Michael



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Homily X. St. John Chrysostom

St. John Chrysostom in his homilies on the Gospel of St. Matthew speaking on John the Baptist's preaching in the Wilderness.

Homily X

6. This man then let us also emulate, and forsaking luxury and

   drunkenness let us go over unto the life of restraint. For this surely

   is the time of confession both for the uninitiated and for the

   baptized; for the one, that upon their repentance they may partake of

   the sacred mysteries; for the others, that having washed away their

   stain after baptism, they may approach the table with a clean

   conscience. Let us then forsake this soft and effeminate way of living.

   For it is not, it is not possible at once both to do repentance [445] and

   to live in luxury. And this let John teach you by his raiment, by his

   food, by his abode. What then? do you require us, you may say, to

   practise such self-restraint as this? I do not require it, but I advise

   and recommend it. But if this be not possible to you, let us at least,

   though in cities, show forth repentance, for the judgment is surely at

   our doors. But even if it were further off, we ought not even so to be

   emboldened, for the term of each man's life is the end of the world

   virtually to him that is summoned. But that it is even at the doors,

   hear Paul saying, "The night is far spent, the day is at hand;" [446]

   and again, "He that came will come, and will not tarry." [447]

   For the signs too are now complete, which announce that day. For "this

   Gospel of the Kingdoms," said He, "shall be preached in all the world

   for a witness unto all nations; and then shall the end come." [448]

   Attend with care to what is said. He said not, "when it has been

   believed by all men," but "when it has been preached to [449] all."

   For this cause he also said, "for a witness to the nations," to show,

   that He does not wait for all men to believe, and then for Him to come.

   Since the phrase, "for a witness," has this meaning, "for accusation,"

   "for reproof," "for condemnation of them that have not believed."

   But we, while hearing these things and seeing them, slumber, and see

   dreams, sunk in a lethargy, as in some very deepest night. [450] For

   the things present are nothing better than dreams, whether they be

   prosperous, or whether they be painful. Wherefore I entreat you now at

   length to be awakened, and to look another way, unto the Sun of

   Righteousness. For no man while sleeping can see the sun, nor delight

   his eyes with the beauty of its beams; but whatever he may see, he

   beholds all as in a dream. For this cause we need much repentance, and

   many tears; both as being in a state of insensibility while we err, and

   because our sins are great, and beyond excuse. And that I lie not, the

   more part of them that hear me are witnesses. Nevertheless, although

   they be beyond excuse, let us repent, and we shall receive crowns.

   7. But by repentance I mean, not only to forsake our former evil deeds,

   but also to show forth good deeds greater than those. For, "bring

   forth," said he, "fruits meet for repentance." [451] But how shall we

   bring them forth? If we do the opposite things: as for instance, have

   you seized by violence the goods of others? hereforth give away even

   your own. Have you been guilty of fornication for a long time?

   abstain even from your wife for certain appointed days; exercise

   continence. Have you insulted and stricken such as were passing by?

   Hereforth bless them that insult you, and do good to them that smite

   you. For it suffices not for our health to have plucked out the dart

   only, but we must also apply remedies to the wound. Have you lived in

   self-indulgence, and been drunken in time past? Fast, and take care to

   drink water, in order to destroy the mischief that has so grown up

   within you. Have you beheld with unchaste eyes beauty that belonged

   to another? Hereforth do not so much as look upon a woman at all, that

   you may stand in more safety. For it is said, "Depart from evil,

   and do good;" [452] and again, "Make your tongue to cease from evil, and

   your lips that they speak no guile." [453] "But tell me the good too."

   "Seek peace, and pursue it:" I mean not peace with man only, but also

   peace with God. And he has well said, "pursue" her: for she is driven

   away, and cast out; she has left the earth, and is gone to sojourn in

   Heaven. Yet shall we be able to bring her back again, if we will put

   away pride and boasting, and whatsoever things stand in her way, and

   will follow this temperate and frugal life. [454] For nothing is more

   grievous than wrath and fierce anger. This renders men both puffed up

   and servile, by the former making them ridiculous, by the other

   hateful; and bringing in opposite vices, pride and flattery, at the

   same time. But if we will cut off the greediness of this passion, we

   shall be both lowly with exactness, and exalted with safety. For in our

   bodies too all distempers arise from excess; and when the elements

   thereof leave their proper limits, and go on beyond moderation, then

   all these countless diseases are generated, and grievous kinds of

   death. Somewhat of the same kind one may see take place with respect to

   the soul likewise.

   8. Let us therefore cut away excess, and drinking the salutary medicine

   of moderation, let us abide in our proper temperament, and give careful

   heed to our prayers. Though we receive not, let us persevere that we

   may receive; and if we do receive, then because we have received. For

   it is not at all His wish to defer giving, but by such delay He is

   contriving for us to persevere. With this intent He does also lengthen

   out [455] what is good for us better than we do, and loves us more

   ardently than those who gave us birth. And let both these

   considerations be a charm for us to chant to ourselves in every terror

   that occurs, that so we may quell our despondency, and in all things

   glorify Him, who on our behalf does and orders all, even God.

   For so we shall both easily repulse all hostile devices, and attain

   unto the incorruptible crowns: by the grace and love towards man of our

   Lord Jesus Christ, with whom be unto the Father glory, might, and

   honor, together with the Holy Spirit, now, and always, even for ever and

   ever. Amen.

May you be greatly Blessed!

+William

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