Homilies on the Gospel of Matthew 12

Then cometh Jesus from Galilee to the Jordan unto John, to be baptized of him.

With the servants the Master, with the accountable the Judge, comes to be baptized.

For in these lowly things His loftiness shines forth most of all.

For He who submitted to be carried so long a time in a virgin's womb, and to come forth thence with our nature, and to be smitten, and to be crucified, and to suffer all else that He suffered — why marvellest thou if He submitted also to be baptized, and to come with the rest unto the servant? For that was the astounding thing, that being God He was willing to become man;

and all the rest, thereafter, follows in due course.

Wherefore also John, taking the lead, said those things which he said — that he was not worthy to loose the latchet of His shoe, and all the rest;

namely, that He is Judge, and rendereth to each according to his desert, and will furnish the Spirit abundantly to all;

so that when thou seest Him coming to the baptism, thou mayest suspect nothing lowly.

For this cause also, when He was present, John forbids Him, saying:

I have need to be baptized of Thee, and comest Thou to me? For since the baptism was one of repentance, and led men on to the accusing of their own transgressions, lest anyone should suppose that He too comes to the Jordan with such a mind, He corrects this beforehand, both by calling Him Lamb, and Redeemer from all the sin that is throughout the world.

For He who was able to take away the sins of the whole race of men, much more was Himself without sin;

but that which was far greater, He that taketh away the sin of the world;

that together with this thou mightest receive that also with full assurance, and having received it mightest see that it is in the fulfilment of some other dispensations that He comes to the baptism.

Wherefore also, when He came, John said to Him:

I have need to be baptized of Thee, and comest Thou to me? And he said not, And art Thou baptized by me? for indeed even that

but what? And comest Thou to me? What then did Christ do? What He did afterwards in the case of Peter, this also He did then.

For he too was forbidding Him to wash his feet;

What I do, thou knowest not now, but thou shalt know hereafter;

and, Thou hast no part with Me;

quickly he desisted from his vehemence, and passed over to the contrary.

And this one likewise again, on hearing:

for thus it becometh us to fulfil all righteousness;

For they were not contentious beyond measure, but they displayed both their love and their obedience, and made it their study to yield in all things to the Master.

And observe how from this very point He leads him on — from those very things whereby he most suspected what was being done;

for He said not, So is it just, but, So is it becoming.

For since he accounted this most of all unworthy of Him — namely, to be baptized by the servant — this very thing He set down as that which was set in contrast to that objection, as though He said:

Dost thou shun and forbid this as unbecoming? For this very reason then permit it, because it is especially becoming.

And He said not simply, Permit;

but He added the word, now.

For these things will not be for ever, He saith, but thou shalt see Me in those things which thou desirest;

yet for the present endure this.

Then He shows also how this is becoming.

How then is it becoming? Because we fulfil all the law;

which very thing, in declaring, He said, All righteousness.

For righteousness is the fulfilling of the commandments.

Since then we have accomplished all the other commandments, He saith, and this alone is left, this too must be added.

For I came to loose the curse that lieth upon the transgression of the law.

It behoveth Me therefore first Myself, having fulfilled all things and delivered you from the condemnation, thus to lay it to rest.

It is becoming, then, that I should fulfil the whole law;

since it is also becoming to loose the curse written in the law against you.

For it was for this very cause that I both took flesh and came.

And Jesus, when He was baptized, went up straightway out of the water;

and lo, the heavens were opened unto Him, and He saw the Spirit of God descending as a dove, and coming upon Him.

For since many accounted John to be greater than He — because the one had been reared in the wilderness all his time, and was a son of a high priest, and wore such a garment, and called all men to the baptism, and had been born of a barren woman;

while Jesus was both of a lowly maiden (for the birth of the virginity was not yet manifest to all), and because He had been reared in a house, and lived among all men, and wore this common raiment — for these reasons they suspected Him to be inferior to John, knowing as yet nothing of those unspeakable mysteries.

And it also came to pass that He was baptized by John;

which the more confirmed this surmise, even had there been nothing of the former things.

For they thought that this man was but one of the many;

for indeed, had He not been one of the many, He would not have come with the many to the baptism.

But that other One was greater than he, and far more wonderful.

Therefore, lest this opinion should prevail among the many, the heavens also are opened when He is baptized, and the Spirit descends, and a voice comes with the Spirit proclaiming the dignity of the Only-begotten.

For since the voice which said, 'This is My beloved Son,' seemed to the many rather to be fitting to John—

for it did not add, 'This is the one being baptized,' but simply, 'This is';

and each of the hearers supposed that it was spoken rather concerning the one baptizing than concerning the one being baptized, both because of the dignity of the Baptist himself and because of all that had been said—

the Spirit came in the form of a dove, drawing the voice toward Jesus, and making it plain to all that the 'This' was spoken not concerning John the baptizer, but concerning Jesus who was being baptized.

And how is it, one asks, that they did not believe when these things came to pass? Because in the time of Moses also many miracles were wrought, even if not such as these;

and after all those things—the voices, the trumpets, the lightnings—they yet forged a calf, and were initiated into the worship of Baal-peor.

And these very men who were then present, who had seen Lazarus raised, were so far from believing

in Him who had wrought these things, that they even attempted many times to kill Him.

If then, beholding with their own eyes the resurrection of the dead, they were thus wicked, why do you marvel if they did not receive a voice borne from above? For whenever a soul is ungrateful and perverse, and held fast by the disease of envy, it yields to none of these things;

just as, on the contrary, when it is well-disposed, it receives all things with faith, and has no great need of such signs.

Therefore do not say this, that they did not believe;

but inquire rather into this: whether all was not done from which they ought to have believed.

For indeed, through the prophet, on behalf of all His dealings, God frames His defense after this manner.

For since the Jews were about to perish and to be delivered over to the uttermost punishment, lest anyone from their wickedness should slander His providence, He says, 'What more was I to do for this vineyard that I have not done?' Consider this same thing here also;

what ought to have been done, and was not done? And if ever discussions arise concerning the providence of God, make use of this manner of defense against those who from the wickedness of the many attempt to slander it.

See, then, what marvelous things come to pass, even the preludes of things to come;

for no longer is paradise, but heaven itself, opened.

But let the discourse against the Jews be reserved by us for another occasion;

and now, God working together with us, let us bring the discourse to the matters before us.

'And Jesus, when He was baptized, went up straightway from the water;

and lo, the heavens were opened unto Him.'

For what reason were the heavens opened? That you might learn that this takes place at your own baptism also, God calling you to the country above and persuading you to have nothing in common with the earth.

And if you do not see it, do not disbelieve.

For indeed, at the beginnings of marvelous and spiritual matters, sensible visions and such signs always appear, for the sake of those who are more dull of understanding and have need of a sensible sight, and are unable to grasp any conception of an incorporeal nature, but are struck only by things visible;

so that, even if afterward these things do not take place, you may accept in faith what was once and at the beginning made manifest by them.

For in the case of the apostles also there came a sound of a rushing mighty wind, and there appeared tongues as of fire;

yet not for the sake of the apostles, but for the sake of the Jews who were then present.

But nevertheless, even if sensible signs are not wrought, we accept what was once made manifest by them.

Since the dove also appeared then for this reason: that, as it were like a finger, it might point out to those present and to John the Son of God.

And not for this reason only, but also that you too might learn that upon you also, when you are baptized, the Spirit comes.

But for the rest, we have no need of a sensible sight, faith sufficing in place of all things;

for the signs are not for those who believe, but for the unbelievers.

But why in the form of a dove? The creature is gentle and clean.

Since, then, the Spirit also is a Spirit of gentleness, therefore He appears in this form.

And moreover it puts us in mind of an ancient history as well.

For when a common shipwreck had once overtaken the whole inhabited world, and our race was in danger of being blotted out, this creature appeared and showed the abating of the tempest, and bearing an olive branch, brought good tidings of the common calm of the world;

all which things were a type of things to come.

For at that time also the affairs of men were in a far worse case, and they were worthy of a far greater punishment.

Therefore, lest you should despair, He reminds you of that history.

For at that time also, when matters had been given up as hopeless, there came a certain deliverance and setting right;

but then it was through punishment, whereas now it is through grace and an unspeakable gift.

For this reason the dove also appears, not bearing an olive branch, but pointing out to us the Deliverer from all evils, and holding forth good hopes.

For it does not lead forth one man out of an ark, but, having appeared, it leads up the whole inhabited world to heaven, and in place of a branch of olive brings adoption as sons to the common race of the world.

Considering, therefore, the greatness of the gift, do not deem His dignity to be the less because He appeared in such a form.

For indeed I hear certain persons saying that, as great as is the distance between a man and a dove,

so great is that between Christ and the Spirit, since the one appeared in our nature, but the other in the form of a dove.

What then is there to say against these things? That the Son of God assumed the nature of man;

but the Spirit did not assume the nature of a dove.

For this reason the evangelist also did not say 'in the nature of a dove,' but 'in the form of a dove';

and accordingly He was not seen afterward in this shape either, but only at that time.

But if for this reason you say that His dignity is the less, then the Cherubim also will be found, by this reasoning, far superior, and by as much as an eagle is superior to a dove;

for those beings also were shaped into this appearance;

and the angels, again, will be superior;

for indeed they often appeared in the shape of men.

But these things are not so, they are not so.

For the truth of a dispensation is one thing, and the condescension of a temporary appearance is another.

Therefore do not be ungrateful toward your Benefactor, nor repay with the contrary Him who has bestowed on you the fountain of blessedness.

For where there is the dignity of adoption, there also is the taking away of evils, and the giving of all good things.

For this very reason the Jewish baptism ceases, and ours takes its beginning.

And what took place with regard to the Passover, this also comes to pass with regard to baptism.

For there too, having passed through both, He caused the one to cease, and to the other gave a beginning;

and here, having fulfilled the Jewish baptism, He at the same time opens also the doors of the Church, as then at one table, so now in one river, both sketching out the shadow and adding the truth.

For this baptism alone has the grace of the Spirit;

but that of John was destitute of this gift.

For this reason, in the case of the others who were being baptized nothing of the sort took place, but only in His case, who was about to deliver this gift;

that, along with the things already said, you might learn this also: that it was not the purity of the one baptizing, but the power of the One being baptized, that wrought this.

At that time, then, the heavens also were opened, and the Spirit came upon Him.

For henceforth He leads us out of the old manner of life into the new, opening to us the gates above, and sending the Spirit from thence, calling us to the fatherland on high;

and He calls us not simply, but with the very highest dignity.

For He did not make us angels and archangels, but, having fashioned us into sons of God and beloved, thus draws us to that inheritance.

Reflecting, therefore, upon all these things — upon the love of Him who calls, upon the manner of life yonder, and upon the honour that has been bestowed — show forth a worthy life;

having been crucified to the world and having crucified it to yourself, conduct yourself in the citizenship of heaven with all exactness;

and do not, because your body has not been translated to heaven, suppose that you have anything in common with the earth;

for you have your Head seated on high.

And for this very reason the Master, having first come here below and brought the angels with Him, then took you up and departed thither, that even before your ascent to that place you might learn that it is possible for you to inhabit the earth as though it were heaven.

Let us therefore continue guarding the nobility which we received from the beginning, and let us seek after the kingdom yonder every single day, and let us reckon all things here to be a shadow and a dream.

For if one of the kings upon the earth had taken you, being poor and a beggar, and had suddenly made you his son, you would never have given a thought to your hovel and the meanness of your hovel;

and yet the distance there is not great.

Neither, then, here below take account of any of your former things;

for indeed you have been called to things far greater.

For He who calls is the Master of the angels;

and the good things that are given surpass all speech and all understanding.

For He does not remove you from earth to earth, as the king does, but from earth to heaven, and from a mortal nature to an immortal one and to unspeakable glory, which can only then be seen in its beauty, when we have come to enjoy it.

Being, then, about to partake of such good things, do you make mention to me of money, and cling to the fantasy of the things here? And do you not consider that all things visible are meaner than the rags of the beggar? And how will you appear worthy of this honour? What defence will you have to plead — or rather, what penalty will you not pay, if after so great a gift you run back to your former vomit?

For no longer are you punished simply as a man, but as a son of God who has sinned, and the greatness of your honour becomes for you the occasion of a greater chastisement.

For we ourselves also do not punish slaves who sin and sons who commit the same fault in like manner;

and this especially when they have chanced to have received great benefits from us.

For if he who obtained paradise, on account of a single act of disobedience, underwent after that honour so many dreadful things,

we who have received heaven and have become fellow-heirs with the Only-begotten — what pardon shall we have, if after the dove we run to the serpent? For no longer shall we hear those former words, 'Earth thou art, and unto earth shalt thou return,' and 'Thou shalt till the ground,' but things far more grievous than these — the outer darkness, the bonds that cannot be loosed, the venomous worm, the gnashing of teeth.

For he who has not become better even by so great a benefit would justly pay the uttermost and most grievous penalty.

Elijah once opened and shut heaven, but only so as to bring down rain and to hold it back;

but to you heaven is opened, not thus, but so that you yourself may ascend thither;

and — what is greater still — not so that you alone may ascend, but so that you may also lead others up, if you are willing;

so great a freedom of access and authority has He given you over all that is His.

Since, then, our home is there, let us lay up all things there, and let us leave nothing here, lest we lose them.

For here, though you should put on a lock, though doors and bars, though you should set over them ten thousand servants, and get the better of all evildoers, though you should escape the eyes of the envious, and the moths, and the destruction that comes from time — which is impossible — yet death at least you will never escape, but in one moment of time you will be stripped of all those things;

and not only will you be stripped of them, but you will often even hand them over into the hands of your enemies.

But if you send them on before you to that home, you will be above all these things.

For there is no need to put on lock, nor doors and bars;

such is the power of that city;

so inviolable is that region, and so has it been established, inaccessible to all corruption and to all wickedness.

How, then, is it not the extremity of folly, where the things laid up perish and are destroyed, to heap up everything, but where they remain untouched and become more, there not even to lay up the smallest part — and this when we are destined to live yonder for all time? For this reason the Greeks also disbelieve the things spoken by us;

for they wish to take their proof of us from what we do, not from what we say;

and when they see us building splendid houses, and laying out gardens and baths, and buying fields, they are unwilling to believe that we are preparing to migrate to another city.

'For if this were so,' he says, 'they would have turned all their possessions here into money, and laid them up beforehand yonder';

and this they conjecture from what takes place here.

For indeed we see those who are exceedingly wealthy possessing houses and fields and all other things especially in those cities in which they intend to spend their time.

But we do the contrary;

and the earth, which we are shortly to leave, we acquire with much eagerness, expending not money only, but our very blood, for the sake of a few acres and dwellings;

but for the purchasing of heaven we do not endure to give even what is superfluous to our need, and this though we are about to buy it at a small price, and to hold it for ever, if only we should buy it.

For this, indeed, we shall pay the uttermost penalty, departing thither naked and destitute;

or rather, not for our own poverty, but also for those whom we make such as ourselves, we shall undergo incurable calamities.

For when the Greeks see those who have enjoyed so great mysteries busying themselves about these things, much more will they themselves cling to the things present.

Whence from this cause also we heap up much fire upon our own head.

For when we who ought to teach them to despise all things visible are ourselves, most of all men, casting them into the desire of these things, when shall we be able to be saved, being liable to account for the destruction of others? Do you not hear Christ saying that in the place of salt

and lamps, that we may both bind tight those who are melting away through luxury, and enlighten those who have been darkened by the care of money? When, therefore, we both cast them into greater darkness, and make them more dissolute, what hope of salvation shall there be for us? There is none;

but wailing, and gnashing our teeth, and bound hand and foot, we shall depart into the fire of hell, after having been well worn down by the cares of wealth.

Having, therefore, considered all these things, let us loose the bonds of such deceit, that we may not fall into those things which deliver us over to the unquenchable fire.

For he who is a slave to money will be perpetually held liable both to the chains here and to those yonder;

but he who is freed from this desire will attain to both kinds of freedom;

and that we too may obtain it, having crushed the grievous yoke of the love of money, let us wing ourselves toward heaven, by the grace and loving-kindness of our Lord Jesus Christ, to whom be the glory and the might unto the ages of ages. Amen.