Homilies on the Gospel of Matthew 12.1–13.1

“… Jesus from Galilee to the Jordan.”

With the servants the Master, with the guilty the Judge comes to be baptized. But do not be troubled; for in these lowly things above all his loftiness shines forth. For he who consented to be carried so long a time in a virgin's womb, to come forth from there with our nature, to be struck, to be crucified, and to suffer the other things he suffered, why do you wonder if he consented also to be baptized and to come with the others to the servant? For that was the astonishing thing, that being God he willed to become man; the rest follows thereafter in due course. That is why John too said beforehand what he said, that he was not worthy to untie the strap of his sandal, … that he renders to each according to his desert, and will provide the Spirit abundantly to all; so that when you see him coming to baptism you may suspect nothing lowly. That is why he also tries to prevent him when he is present, saying: “I need to be baptized by you, and do you come to me?” For since the baptism was one of repentance and led to the accusation of offenses, lest anyone think that he too comes to the Jordan with such a mind, he corrects this beforehand by calling him the Lamb and the Redeemer of all the sin in the world. For he who could take away the sins of the whole human race was much more himself without sin. That is why he did not say, “Behold the sinless one,” but what was much more, “who takes away the sin of the world,” so that along with this you may receive that too with all assurance, and having received it, may see that he comes to baptism to arrange some other things. That is why, when he came, he said to him: “I need to be baptized by you, and do you come to me?” And he did not say, “And are you baptized by me?”, for he feared to say even this; but what? “And do you come to me?” What then does Christ do? What he did later with Peter, this he did then too. For Peter too tried to prevent him from washing his feet; but when he heard, “What I do you do not know now, but you will know afterward,” and, “You have no part with me,” he quickly gave up his vehemence and changed to the opposite. And this man likewise again, on hearing, “Let it be so now; for thus it is fitting for us to fulfill all righteousness,” at once obeyed. For they were not immoderately contentious, but showed both love and obedience, and were careful to obey the Master in everything.

And see how he leads him on from the very point he most suspected; for he did not say, “Thus it is just,” but “Thus it is fitting.” For since he thought this most unworthy of him, to be baptized by the servant, he set down above all what was opposed to that, as if to say: Is it not as unfitting that you flee and prevent this? For this very reason let it be, because it is above all fitting. And he did not simply say, “Let it be,” but added “now.” For it will not always be so, he says, but you will see me in the things you desire; for now, however, bear with this. Then he shows also how this is fitting. How then is it fitting? Because we are fulfilling the whole law; which he showed by saying “all righteousness.” For righteousness is the fulfillment of the commandments. Since, then, we have performed all the other commandments, he says, and this alone remains, this too must be added. For I came to undo the curse laid upon the transgression of the law. I must, then, myself first fulfill everything, and having delivered you from the condemnation, so bring it to rest. It is fitting, then, for me to fulfill the whole law, since it is also fitting to undo the curse written against you in the law. For this is why I took flesh and came. “Then he allows him. And when Jesus was baptized, he went up at once from the water; and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming upon him.” For since

many thought John greater than he, because the one had been brought up in the wilderness all his time, was the son of a high priest, wore such a garment, called everyone to baptism, and was born of a barren woman; while Jesus was from a poor girl (for the virgin birth was not yet plain to all), was brought up in a house, associated with everyone, and wore this common dress; they suspected that he was less than John, knowing nothing yet of those secret things (and it also happened that he was baptized by John, which confirmed this suspicion more, even if none of the former things had been so; for they thought: This man is one of the many; for if he were not one of the many, he would not have come to baptism with the many; but that man is greater than he and much more wonderful). So that this opinion might not prevail among the many, the heavens too are opened when he is baptized, the Spirit comes down, and a voice with the Spirit proclaims the dignity of the Only-begotten. For since the voice that said, “This is my beloved Son,” seemed to the many to fit John rather (for it did not add, “this one who is being baptized,” but simply “this one”), and each of the hearers supposed it said of the baptizer rather than of the baptized, both because of the Baptist's rank and because of all that had been said, the Spirit came in the form of a dove, drawing the voice to Jesus and making plain to all that “this one” was said not of John the baptizer but of Jesus the baptized.

“And how,” someone says, “did they not believe when these things happened?” Because in Moses' time too many wonders happened, though not such as these; and after all those, the voices, the trumpets, the lightnings, they both cast a calf and were initiated to Baal of Peor. And these very men who were then present, and saw Lazarus risen, were so far from believing in the one who did these things that they even tried many times to kill him. If, then, seeing the resurrection of the dead before their eyes they were so wicked, why do you wonder if they did not receive a voice borne from above? For when a soul is ungrateful and perverted and held by the disease of envy, it yields to none of these; as, when it is well disposed, it receives everything with faith and does not much need these. Do not, then, say that they did not believe; but ask whether everything did not happen from which they ought to have believed. For through the prophet too God frames this manner of defense for all his own dealings. For since the Jews were going to perish and be handed over to the utmost punishment, lest anyone slander his providence from their wickedness, he says: “What ought I to have done for this vineyard that I have not done?” Consider this here too: what ought to have happened that did not happen? And if ever there are discussions about God's providence, use this manner of defense against those who try to slander it from the wickedness of the many. See, at any rate, what marvels happen, and what beginnings of things to come; for it is no longer paradise but heaven that is opened. But let the discourse against the Jews be put off for us to another time; and now, with God working with us, let us bring the discourse to what lies before us.

“And when Jesus was baptized, he went up at once from the water; and behold, the heavens were opened to him.” Why were the heavens opened? So that you may learn that this happens when you too are baptized, God calling you to the homeland above and persuading you to have nothing in common with the earth. And if you do not see it, do not disbelieve. For at the beginnings of marvelous and spiritual things, visible sights and such signs always appear for the sake of those more foolishly disposed, who need a sensible sight and can form no idea of a bodiless nature, but are excited only by visible things; so that even if afterward these things do not happen, you may accept by faith what was once shown by them at the beginning. For in the case of the apostles too there was a sound of a violent wind, and sights of fiery tongues appeared; but not for the apostles' sake, but for the sake of the Jews then present. Yet even if sensible signs do not happen, we accept what was once shown by them. For the dove too appeared then for this reason, so that, as if with a finger, it might point out the Son of God to those present and to John. And not only for this, but so that you too may learn that the Spirit comes upon you also when you are baptized. Thereafter

we have no need of a sensible sight, since faith suffices instead of everything; “for signs are not for those who believe, but for unbelievers.” And why in the form of a dove? The creature is gentle and pure. Since, then, the Spirit too is a Spirit of meekness, it appears in this form. And besides, it reminds us of an ancient story. For once, when a common shipwreck had seized the whole world and our race was in danger of being wiped out, this creature appeared and showed the end of the storm, and carrying an olive branch, it brought the good news of the common calm of the world; all of which was a type of things to come. For then too men's affairs were in a much worse state, and they deserved much greater punishment. So that you may not despair, then, it reminds you of that story. For then too, when things were despaired of, there came a release and correction; but then through punishment, now through grace and an unspeakable gift. That is why the dove appears, not carrying an olive branch, but pointing out to us the deliverer from all evils and holding out good hopes. For it does not lead one man out of an ark, but having appeared it leads the whole world up to heaven, and instead of an olive shoot it brings adoption to the common race of the world.

Considering, then, the greatness of the gift, do not think that its dignity is less because it appeared in such a form. For I hear some saying that as great as the difference is between a man and a dove, so great is the difference between Christ and the Spirit, since the one appeared in our nature and the other in the form of a dove. What then is to be said to this? That the Son of God took the nature of man, but the Spirit did not take the nature of a dove. That is why the evangelist did not say “in the nature of a dove,” but “in the form of a dove”; and so it was not seen in this shape afterward either, but only then. And if for this reason you say its dignity is less, the cherubim too will be found by this argument much better, as much as an eagle is better than a dove; for they too were shaped into that appearance; and the angels again better, for they often appeared in the form of men. But it is not so, it is not so. For the truth of the dispensation is one thing, and the condescension of a temporary appearance another.

Do not, then, be ungrateful toward your benefactor, nor repay with the opposite the one who gave you the fountain of blessedness. For where there is the dignity of adoption, there is also the removal of evils and the giving of all good things. That is why the Jewish baptism ceases and ours takes its beginning. And what happened with the Passover happens also with baptism. For there too, taking up both, he ended the one and gave beginning to the other; and here, having fulfilled the Jewish baptism, he at once opens the doors of the church's too; as at one table then, so in one river now, both sketching the shadow and adding the truth. For this baptism alone has the grace of the Spirit; John's was empty of this gift. That is why with the others who were baptized nothing of the kind happened, but only with him who was to hand this down; so that besides what has been said you may learn this too, that it was not the purity of the baptizer but the power of the one baptized that did this. Then, at any rate, the heavens were opened and the Spirit came upon him. For he leads us from the old to the new way of life, opening the gates above to us and sending the Spirit from there, calling us to the homeland there; and not simply calling, but with the greatest dignity. For he did not make us angels and archangels, but making us sons of God and beloved, so he draws us to that lot.

Considering all these things, then, the love of the one who calls, the citizenship there, and the honor given, show a life worthy of them, crucified to the world and crucifying it to yourself; live the citizenship of heaven with all exactness; and do not think, because your body has not been moved to heaven, that you have anything in common with the earth; for you have your head seated above. And that is why the Master first came here and brought the angels, and then, taking you up, went away there, so that even before your going up there you may learn that it is possible for you to dwell on earth as in heaven. Let us remain, then, keeping the nobility we received from the beginning, and let us seek the palace there every day, and think all things here shadow and a dream. For if one of the kings on earth took you, poor and begging, and suddenly made you his son, you would not think of your hut and the meanness of your hut; and yet there the difference is not great. Do not, then, here either reckon anything of former things; for you have been called to far greater things. For the one who calls is the Lord of the angels, and the good things given surpass all speech and understanding. For he does not move you from earth to earth, as the king does, but from earth to heaven, and from a mortal nature to immortality and unspeakable glory, which can be well shown only when we enjoy it. Being about, then, to share in such good things, do you remind me of money and cling to the pomp here? And do you not think all visible things meaner than a beggar's rags? And how will you appear worthy of this honor? What defense will you have to give, or rather, what penalty will you not pay, if after so great a gift you run back to your former vomit? For you are no longer punished as a mere man when you sin, but as a son of God; and the greatness of the honor becomes for you provision for a greater punishment. For we too do not punish alike slaves who sin and sons who commit the same offense, especially when they happen to have received great benefits from us. For if the one who obtained paradise underwent such terrors after the honor for one disobedience, what pardon shall we have, who have received heaven and become joint heirs with the Only-begotten, if we run to the serpent after the dove? For we shall no longer hear, “Earth you are, and to earth you will go,” and, “You will work the earth,” and those former things, but things much harsher than these: the outer darkness, the bonds that cannot be loosed, the venomous worm, the gnashing of teeth; and with good reason. For one who does not become better even by so great a benefit would justly pay the last and harshest penalty.

Elijah once opened and shut heaven, but so as to bring down rain and to hold it back; but for you heaven is not opened so, but so that you may go up there; and what is greater, not only to go up, but also to bring others up, if you wish; so great a confidence and authority has he given you in all his things. Since, then, our house is there, let us store everything there and leave nothing here, so that we may not lose it. For here, even if you put on a key, even doors and bars, even if you set countless servants on guard and get the better of all wrongdoers, even if you escape the eyes of the envious, and the moths, and the destruction that comes with time, which is impossible, you will never escape death at least, but you will be robbed of all those things in one turn of time; and not only robbed, but you will often pass them on into the hands of your enemies. But if you send them on to that house, you will be above all things. For there is no need to put on a key, or doors and bars; such is the power of that city, so inviolable the place, and inaccessible to all corruption and wickedness.

How then is it not the height of folly to heap up everything where what is stored perishes and is destroyed, but not to store even the smallest part where it remains untouched and increases, and that when we are going to live all our time there? That is why the Greeks too disbelieve what we say; for they wish to take the proof from what we do, not from what we say; and when they see us building splendid houses, laying out gardens and baths, and buying fields, they will not believe that we are preparing for a journey to another city. For if this were so, they say, they would have turned everything here into money and stored it there beforehand; and they guess this from what happens here. For we see the very rich buying houses and fields and all the rest above all in those cities in which they are going to live. But we do the opposite; and the earth, which we are going to leave a little later, we acquire with great zeal, giving up not only money but even blood itself for a few acres and dwellings; but to buy heaven we cannot bear to give even what is beyond our need, and that when we are going to buy it at a small price and have it forever, if we buy it. That is why we shall pay the utmost penalty, going there naked and poor; or rather, we shall undergo incurable calamities not only for our own poverty but also for making others such. For when the Greeks see those who have enjoyed such mysteries eager for these things, they will cling much more to present things themselves. From this too we heap much fire on our own head. For when we, who ought to teach them to look down on all visible things, above all others cast them into the desire for these, when shall we be able to be saved, liable for the destruction of others? Do you not hear Christ saying that he left us in this world as salt and lamps, so that we might brace those dissolved by luxury and enlighten those darkened by the care of money? When, then, we throw them into greater darkness and make them more slack, what hope of salvation will there be for us? There is none; but wailing and gnashing our teeth, bound hand and foot, we shall go off into the fire of hell, after being well worked over by the cares of wealth. Considering all these things, then, let us loose the bonds of such deceit, so that we may not fall into those things that hand us over to the unquenchable fire. For one who is a slave to money will be liable both to the chains here and to those there continually; but one who has been freed from this desire will obtain both freedoms; which that we too may obtain, let us break the cruel yoke of love of money and give ourselves wings toward heaven, by the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and might to the ages of ages. Amen.

“[Then was] Jesus [led up] into the wilderness by the Spirit, to be tempted by 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 is truly marvelous is that it was by the Holy Spirit; for it is he, the evangelist says, who led him up there. Since everything he did and endured was for our instruction, he submits to being led up there and to wrestling with the devil, so that each of the baptized, if after baptism he should endure greater temptations, may not be troubled, as though the thing were happening contrary to expectation, but may stand firm nobly through it all, as though it were happening in the natural course of things. For this is why you received weapons: not to be idle, but to [fight]. For this reason God does not hinder the temptations when they come upon you: first, that you may learn that you have become much stronger; then, that you may remain modest and not be puffed up by the greatness of the gifts, since the temptations are able to humble you; besides this, that that wicked demon, who until then was in doubt about your desertion of him, may be fully assured by the test of temptations that you have left him and departed completely; fourth, that by this means you may be made stronger and tougher than any iron; fifth, that you may receive clear proof of the treasures entrusted to you. For the devil would not have attacked you, had he not seen you raised to greater honor. Thus from the beginning he rose up against Adam, because he saw him enjoying great dignity. For this reason he arrayed himself against Job, because he saw him crowned and proclaimed by the God of all things.

How then does he say, “Pray that you enter not into temptation”? It is for this reason that he does not show you Jesus simply going up, but being led up, in accordance with the plan of the incarnation, hinting by this that we must not leap upon temptations ourselves, but when we are dragged into them, stand nobly. And see where the Spirit took him and led him up: not into a city and a marketplace, but into the wilderness. Since he wished to draw the devil on, he gives him a handle not only through hunger but also through the place. For the devil attacks most of all when he sees people isolated and by themselves. So too he attacked the woman at the beginning, catching her alone and finding her apart from her husband. When he sees people with others and banded together, he is not so bold, nor does he attack. For this reason above all we must flock together with one another continually, so as not to be easily overpowered by the devil. Having found him, then, in the wilderness, and in a pathless wilderness (for that the wilderness was such, Mark showed by saying that “he was with the wild beasts”), see with how much villainy and malice he approaches, and what an occasion he watches for. For he approaches him not while fasting but while hungry, so that you may learn how great a good fasting is, and how it is the mightiest weapon against the devil, and that after the washing we must devote ourselves not to luxury and drunkenness and a loaded table, but to fasting. For this reason he himself also fasted, not because he needed it, but to teach us. Since the sins committed before the washing had brought in slavery to the belly, then, just as someone who has made a sick man well would order him not to do the things from which the sickness came, so here also he himself after the washing brought in fasting. For it was incontinence of the belly that cast Adam out of paradise, that brought about the flood in Noah’s time, and that brought down the thunderbolts on Sodom. For even if the charge was one of sexual immorality, still the root of each punishment grew from here; which Ezekiel too was hinting at when he said, “But this was the iniquity of Sodom, that in pride and fullness of bread and in abundance they lived wantonly.” So too the Jews committed the greatest evils, running aground from drunkenness and luxury into lawlessness.