Homilies on the Gospel of Matthew 43.1–43.5

“Then some of the scribes and Pharisees answered him, saying, ‘Teacher, we wish to see a sign from you.’ But he answered and said, ‘An evil and adulterous generation seeks a sign, and no sign will be given to it except the sign of Jonah the prophet.’” What could be more senseless than these men, not to say more impious? After so many signs, as though none had taken place, they say, “We wish to see a sign from you.” For what reason then did they say this? So that they might lay hold of him again. For since he had stopped their mouths by his words, once, twice and many times, and had shut up their shameless tongue, they come again to the works; which the evangelist too, wondering at it again, said: “Then some of the scribes answered him, asking for a sign.” Then, when? When they ought to have bowed down, when to marvel, when to be astonished and to give way, then they do not leave off their wickedness. And see their words too, full of flattery and irony. For they expected to draw him on by these. And now they insult him, now they flatter him; now calling him possessed by a demon, now teacher; both from an evil mind, even if the things said are opposite. For this reason he lays hold of them very vehemently too. And when they questioned him harshly and insulted him, he spoke to them gently; but when they flattered him, insultingly and with great vehemence, showing that he is above both passions, and neither was he then led into anger, nor is he now softened by flattery. And see that the insult too is not simply abuse, but contains a proof of their wickedness. For what does he say? “An evil and adulterous generation seeks a sign.” What he says is this: “What wonder is it if you do these things in my case, who have been unknown to you till now, seeing that in the case of the Father too, of whom you had so much experience, you did this very thing, when you left him and ran after the demons, drawing to yourselves evil lovers?” Which Ezekiel too continually reproached them with. And he said these things showing himself in harmony with the Father, and that these men were doing nothing strange, and uncovering their secret thoughts, and that they were asking in hypocrisy and as enemies. For this reason he called them an evil generation, because they have always been ungrateful toward their benefactors, because when well treated they become worse, which is the mark of the utmost wickedness. And he called it adulterous, showing both their former and their present unbelief; from which he shows himself again equal to the Father, if indeed not believing him too makes it adulterous. Then, having insulted them, what does he say? “And no sign will be given to it except the sign of Jonah the prophet.” He is already striking up beforehand the discourse about the resurrection, and confirming it from the type. “What then?” someone says. “Was no sign given to it?” It was not given to it when it asked. For he did not do the signs in order to lead them on (for he knew they were hardened), but in order to correct others. Either then this is the thing to say, or that they will not receive such a sign as that one. For a sign came to them when through their own punishment they learned his power. Here then he speaks threatening, and hinting at this very thing, as if he said, “I have displayed countless benefits; none of these drew you, nor were you willing to worship my power. You will learn my strength, then, through the opposite things, when you see the city cast to the ground, when the walls are torn down, when the temple has become a ruin, when you fall from your former polity and freedom, and go about everywhere again homeless and fugitives.” For all these things happened after the cross. These things, then, will be to you in place of great signs. For it is indeed a very great sign, that their evils remain unmoved, that though countless men have tried, no one has been able to set right the penalty once laid upon them. But these things he does not say; he leaves them to become clear to them in the time after these things; but meanwhile he exercises the discourse about the resurrection, which they were going to know through what they were going to suffer afterward. “For as Jonah was,” he says, “in the belly of the sea monster three days and three nights, so will the Son of Man also be in the heart of the earth three days and three nights.” For he did not say openly that he will rise again, since they would even have laughed; but he hinted at it in such a way that they believed that he knew beforehand. For that they knew it, they say to Pilate, “That deceiver said, while he was still alive, ‘After three days I will rise again,’” though the disciples did not know this; for they were before more lacking in understanding than these. Therefore these men too have become self-condemned.

And see how, even while hinting, he sets it down exactly. For he did not say “in the earth,” but “in the heart of the earth,” so that he might show the tomb too, and no one might suspect a mere appearance. And he allowed three days for this reason, so that it might be believed that he died. For it is confirmed not only by the cross and by the sight of all, but also by the length of the days. For all the time afterward was going to bear witness to the resurrection; but the cross, unless it had then had many signs bearing witness to it, would have been disbelieved; and if this had been disbelieved, the resurrection too would have been disbelieved. For this reason he also calls it a sign. And if he had not been crucified, the sign would not have been given. For this reason too he brings the type forward, so that the truth may be believed. For tell me, was Jonah in the belly of the sea monster an appearance? But you could not say this. Then neither was Christ in the heart of the earth. For surely the type is not in truth while the truth is in appearance. For this reason we proclaim his death everywhere, both in the mysteries, and in baptism, and in all other things. For this reason Paul too cries with a loud voice, “But far be it from me to boast except in the cross of our Lord Jesus Christ.” From which it is clear that those sick with the things of Marcion are children of the devil, blotting out these things which Christ did countless things so that they might not be done away, and which the devil was countless times eager to have done away, I mean the cross and the passion. For this reason he said elsewhere too, “Destroy this temple, and in three days I will raise it up”; and, “The days will come when the bridegroom is taken away from them”; and here, “No sign will be given to it except the sign of Jonah the prophet,” showing both that he would suffer for them, and that they would gain nothing; for this he made clear afterward. But nevertheless, knowing even these things, he died; so great was his care. For so that you may not think that what followed would be among the Jews as among the Ninevites, and that they would turn, and that as he established the city of those men when it was shaken, and turned the barbarians, so these too would turn after the resurrection, hear how he shows entirely the opposite. For that they would reap nothing from this for their own benefit, but would even suffer incurable things, this too he made clear next, through the example of the demon. But meanwhile he makes a defense for what they were going to suffer afterward, showing that they will suffer justly. For their misfortunes and desolation he sets forth by that example; but meanwhile he shows that they will endure all these things justly; which he did in the old covenant too. For when he was about to destroy Sodom, he first made his defense to Abraham, showing the desolation and the scarcity of virtue, seeing that not even ten men were found in so many cities who had chosen to live chastely. And to Lot likewise, having shown their hatred of strangers and their unnatural lusts, he then brings on the fire. And in the case of the flood he did this same thing, defending himself to Noah by the deeds. And to Ezekiel likewise, when he made him, while he was living in Babylon, see the evils in Jerusalem. And to Jeremiah again, when he said, “Do not pray,” making his defense he said, “Do you not see what these are doing?” And everywhere he does this same thing, which he does here too. For what does he say? “The men of Nineveh will rise up in the judgment and condemn this generation, because they repented at the preaching of Jonah; and behold, something greater than Jonah is here.” “For he was a servant, but I am the Master; and he came out of a sea monster, but I rose from death; and he preached overthrow, but I came preaching the kingdom. And they (…), but I displayed (…). And they heard nothing more than those words, but I set in motion every form of philosophy. And he came as one serving, but I myself, the Master and the Lord of all, came, not threatening, not demanding accounts, but bringing forgiveness. And they were barbarians, but these have lived with countless prophets. And about him no one foretold anything, but about me all did, and the deeds agreed with the words. And he ran away when he was about to go, so as not to be laughed at; but I came, knowing that I am going to be both crucified and laughed at. And he would not bear even to be reproached on behalf of those being saved; but I have endured even death, and the most shameful death, and after this again I send others. And he was a stranger and foreign and unknown; but I am a kinsman according to the flesh, and of the same ancestors.” And one might gather many other things too, if he sought more.

But he does not stop even here, but adds another example too, saying, “The queen of the south will rise up in the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here.” This was more than the former. For Jonah went to them; but the queen of the south did not wait for Solomon to come to her, but came to him herself, and that though she was a woman and a barbarian and so far away, with no threat hanging over her, not fearing death, but only out of love of wise words. “But behold, something greater than Solomon is here. For there the woman came, but here I came. And she rose from the ends of the earth, but I go about cities and villages. And he spoke about trees and wood, things that could not greatly benefit the one who had come; but I about unspeakable things and most awesome mysteries.” Since then he had condemned them, showing from great abundance that they sinned unpardonably, and that their disobedience came from their own ingratitude, not from the teacher’s weakness, and had proved this both from many other things and from the Ninevites and the queen, he then speaks also of the punishment that would overtake them, in a riddling way, but still he speaks of it, weaving much fear into the story. “For when the unclean spirit,” he says, “has gone out of a man, it goes through waterless places seeking rest and does not find it; then it says, ‘I will return to my house from which I came out.’ And when it comes, it finds it unoccupied, swept and put in order. Then it goes and takes with it seven other spirits more evil than itself, and they enter and dwell there; and the last state of that man becomes worse than the first. So shall it be also with this generation.” From this he shows that not only in the age to come, but here too they will suffer most grievously. For since he had said, “The men of Nineveh will rise up in the judgment and condemn this generation,” so that they might not despise it because of the delay of the time and become more careless, from this he sets the terrible things before them. Which the prophet Hosea too said threatening them, that they will be “like the prophet who is beside himself, the man who carries a spirit,” that is, like the false prophets raving and frenzied under evil spirits. For he here calls the false prophet a prophet beside himself, such as the soothsayers are. This too Christ shows, saying that they will suffer the utmost things. Do you see how from every side he pushes them to attend to what is said: from things present, from things to come, from those who were approved (I mean from the Ninevites and the queen), from those who had offended, the Tyrians and the people of Sodom? Which the prophets too did, bringing forward the sons of Rechab, and the bride who does not forget her own ornament and her girdle, and the ox that knows its owner, and the ass that recognizes its manger. So here too, having set forth their ingratitude by comparison, he now states the punishment too. What then is it that is said? “As the possessed,” he says, “when they are freed from that sickness, if they become more careless, draw upon themselves a more grievous delusion, so it happens with you. For before too you were held by a demon, when you worshiped the idols and sacrificed your sons to the demons, displaying great madness; but nevertheless I did not forsake you, but I cast out that demon through the prophets, and I came again myself, wishing to cleanse you more fully. Since then you are unwilling to attend, but have run aground on greater wickedness (for far greater and more grievous than killing the prophets is to slaughter him himself), for this reason you will suffer things more grievous than the former ones,” I mean those in Babylon, and in Egypt, and under the first Antiochus. For what befell them under Vespasian and Titus was far more grievous than these. Therefore he also said, “There will be great tribulation, such as has never been, nor ever will be.” And the example does not show this only, but that they will be utterly bereft of all virtue, and more easily attacked by the working of the demons than then. For then, even if they sinned, there were nevertheless also some among them who did well, and the providence of God was present, and the grace of the Spirit, caring for them, correcting them, fulfilling all its own part; but now, he says, they will be utterly bereft of this care too, so that there is now a greater scarcity of virtue, and an increase of misfortune, and a more tyrannical working of the demons. You know then too in our own generation, when Julian, who surpassed all in impiety, raved, how they ranged themselves with the Greeks, how they courted their things. So even if they seem a little sober now, they are quiet through fear of the emperors; since if this were not so, they would have dared things far more grievous than the former. For in other evil works they surpass those before them, displaying sorceries, magic arts and licentiousness to a great excess. And in other matters, though held by so strong a bridle, they have often rioted and risen up against emperors, so as to fall into the utmost evils. Where now are those who seek signs? Let them hear that there is need of a grateful mind; and if this is not present, there is no profit in signs. Behold at any rate, the Ninevites believed without signs; but these after so many wonders became worse, and made themselves a dwelling place of countless demons, and drew upon themselves countless misfortunes, and with good reason. For when someone, once set free from evils, is not brought to his senses, he will suffer far more grievous things than the former. For this reason he said that it does not find rest, so that he might show that the plot of the demons will certainly and of necessity seize such a man. For they ought to have been brought to their senses by these two things, both by having suffered before and by having been delivered; or rather a third is added too, the threat of suffering worse things. But nevertheless by none of these did they become better. These things it would be timely to say not to them only, but also to us, when, having been illuminated and freed from our former evils, we hold again to the same wickedness; for the punishment of the sins after these things will be more grievous. For this reason Christ also said to the paralytic, “See, you have become well; sin no more, lest something worse happen to you,” and that to a man who had had his illness thirty-eight years. “And what worse,” someone says, “was he going to suffer than these things?” Much worse and more grievous. For God forbid that we should endure as much as we are able to suffer! For God does not lack punishments. “For according to his great mercy, so also is his wrath.” This he charges against Jerusalem too through Ezekiel: “For I saw you,” he says, “weltering in blood, and I washed you and anointed you, and you got a name in your beauty; and you played the harlot,” he says, “with your neighbors”; therefore he threatens more grievous things to her for sinning. But from this do not reckon the punishment only, but also God’s boundless long-suffering. How often at any rate have we laid hold of the same evils, and still he is long-suffering. But let us not be confident, but fear. For Pharaoh too, if he had been taught by the first plague, would not have had experience of the later ones, nor would he afterward have been drowned together with his army. And I say these things because I know many who now too say like Pharaoh, “I do not know God,” and nail those subject to them to clay and brick-making. How many, when God commands them to relax threatening, do not even consent to slacken the toil? But it is no longer possible now to cross a Red Sea. But there is a sea of fire, a sea not such, nor so great, but far greater and fiercer, having waves of fire, of a strange and awesome fire. There is a great abyss there of most grievous flame. For everywhere one may see fire running about, like some wild beast. For if here this sensible and material fire, like a beast leaping out of the furnace, sprang upon those sitting outside, what will that fire not do to those who have fallen in? Hear the prophets saying about that day: “The day of the Lord is incurable, full of wrath and anger.” For there will be no one standing by, no one rescuing, nowhere the gentle and serene face of Christ. But as those who work the mines are handed over to harsh men, and see none of their own, but only the overseers, so then too; or rather not so, but far more grievously. For here it is possible to go and beseech the emperor and release the condemned man; but there no longer, for it is not permitted, but they remain roasting and having such pain as it is not possible even to tell. For if no word can set forth the sharp pains of those burned here, much less of those who suffer these things there. For here everything happens in a brief moment of time; but there the burning goes on, but what is burned is not consumed. What then shall we do there? For I say these things to myself too. “And if you, the teacher,” someone says, “say these things about yourself, I no longer care at all. For what wonder is it if I am punished?” Do not, I beseech you, let anyone seek this consolation; for it is no comfort. For tell me, was not the devil a bodiless power? Was he not better than men? But nevertheless he fell. Is there then anyone who will take consolation from being punished with him? By no means. And what of all those in Egypt? Did they not see those in authority too being punished, and every house in mourning? Did they then breathe again and find comfort from this? Not at all; and it is clear from what they did afterward, as though scourged by some flame, joining together against the king and compelling him to drive out the people of the Hebrews. For this word is very cold, to think that being punished with all brings consolation, to say, “As all, so I.” For why must one speak of Gehenna? Consider, I pray you, those held by gout, who when they are stretched by sharp pain, even if you show them countless people suffering more grievously, do not even take it to mind. For the intensity of the pain does not allow the reason any leisure to consider others and find comfort. Let us not then feed ourselves on these cold hopes. For to receive comfort from the evils of one’s neighbor happens in moderate sufferings; but when the torment is excessive, and all within is full of storm, and the soul can no longer know even itself, whence will it reap comfort?

So all these words are laughter and the fables of senseless children. For what you speak of happens in despondency, and in moderate despondency, when we hear that so-and-so suffered the same thing; and there are times when it does not happen even in despondency. And if there it has no strength, much less in pain and unspeakable suffering, which the gnashing of teeth shows. And I know that I am burdensome and grieve you with these words; but what am I to do? For I did not wish to say these things, but to be conscious of virtue both in myself and in all of you; but since most of us are in sins, who would grant me to be able truly to grieve you, and to reach the minds of the hearers? Then I would have rest. But now I fear lest some despise what is said, and the punishment become greater because of their neglect in hearing. For neither, if, when some master threatened, one of the fellow servants hearing it despised the threat, would the angry master let him pass unpunished; but this too would have become for him an occasion of greater punishment. Therefore I beseech you, let us pierce ourselves with compunction when we hear the words about Gehenna. For nothing is sweeter than this discourse, since nothing is more bitter than the things themselves. “And how is it sweet to hear about Gehenna?” someone says. Because it is not sweet to fall into Gehenna, which those words that seem burdensome ward off; and before this they set down another pleasure: for they draw our souls together, and make them more reverent, and lift up the mind, and give wings to the reason, and drive out the evil siege of the desires, and the thing becomes a healing. Therefore grant me to speak, together with the punishment, also of the shame. For as the Ninevites will then condemn the Jews, so many of those who seem inferior now will condemn us. Let us consider then how great the laughter, how great the condemnation; let us consider, and lay some beginning even now, and a door of repentance. I say these things to myself; I exhort myself first to these things; and let no one be angry as though condemned. Let us lay hold of the narrow road. How long luxury? How long ease? Have we not had our fill of carelessness, of laughing, of putting off? Will not the same things be again, table, and satiety, and extravagance, and money, and possessions, and buildings? And what is the end? Death. What is the end? Ashes and dust and coffins and worms. Let us display, then, a new life; let us make the earth heaven; let us show the Greeks from here of how many good things they are deprived. For when they see us living well, they will behold the very sight of the kingdom of heaven. For when they see us gentle, pure of anger, of evil desire, of envy, of covetousness, accomplishing all other things, they will say, “If the Christians have become angels here, what will they be after their departure from here? If where they are strangers they shine so, how great will they become when they receive their homeland?” So those too will become better, and the word of godliness will run, no less than in the time of the apostles. For if they, being twelve, turned whole cities and countries, if we all become teachers through care in our way of life, consider how high our affairs will be raised. For a dead man rising does not so draw the Greek as a man living wisely. For at that he will be astonished, but from this he will gain. That happened and passed away; but this remains, and continually cultivates his soul. Let us take care of ourselves, then, so that we may gain them too. I say nothing burdensome. I do not say, “Do not marry”; I do not say, “Leave the cities and withdraw from civic affairs”; but, being in them, show virtue. For I wish those who move about in the middle of cities to be approved rather than those who have taken to the mountains. Why? Because great is the gain from this. “For no one lights a lamp and puts it under the bushel.” For this reason I wish all the lamps to be set on the lampstand, so that the light may be great. Let us kindle, then, his fire; let us make those sitting in darkness be freed from error. And do not tell me, “I have a wife, and I have children, and I manage a household, and I cannot accomplish these things.” For even if you have none of these but are careless, all is gone; and even if you are surrounded by all these but are earnest, you will attain virtue. For one thing is required, the preparation of a noble mind; and neither age, nor poverty, nor wealth, nor circumstances of affairs, nor anything else will be able to hinder. For both old and young, and those having wives and rearing children, and practising crafts, and serving as soldiers, have accomplished all that was commanded. For Daniel was young, and Joseph was a slave, and Aquila practised a craft, and the seller of purple presided over a workshop, and another was a jailer, and another a centurion, like Cornelius, and another sickly, like Timothy, and another a runaway, like Onesimus; but nothing was a hindrance to any of these, but all were approved, both men and women, both young and old, both slaves and free, both soldiers and private persons. Let us not then make superfluous excuses, but let us prepare an excellent mind; and whatever we are, we shall certainly lay hold of virtue and attain the good things to come, by the grace and love for humanity of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen.