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1. After our Lord's raising of one to life, who had been four days
dead, to the utter amazement of the Jews, some of whom believed on
seeing it, and others perished in their envy, because of that sweet
savor which is unto life to some, and to others unto death; after He
had sat down to meat with Lazarus the one who had been dead and raised
to life reclining also at table, and after the pouring on His feet of
the ointment which had filled the house with its odor; and after the
Jews also had shown their own spiritual abandonment in conceiving the
useless cruelty and the monstrously foolish and insane guilt of slaying
Lazarus; of all which we have spoken as we could, by the grace of the
Lord, in previous discourses: let your Charity now notice how
abundant before our Lord's passion was the fruit that appeared of His
preaching, and how large was the flock of lost sheep of the house of
Israel which had heard the Shepherd's voice.
2. For the Gospel, the reading of which yon have just been
listening to, says: "On the next day much people that were come to
the feast, when they heard that Jesus was coming to Jerusalem, took
branches of palm trees and went forth to meet Him, and cried,
Hosanna: blessed is He that cometh in the name of the Lord as the
King of Israel." The branches of palm trees are laudatory emblems,
significant of victory, because the Lord was about to overcome death
by dying, and by the trophy of His cross to triumph over the devil,
the prince of death. The exclamation used by the worshipping people is
Hosanna, indicating, as some who know the Hebrew language affirm,
rather a state of mind than having any positive significance; just as
in our own tongue we have what are called interjections, as when in our
grief we say, Alas! or in our joy, Ha! or in our admiration, O
how fine! where O! expresses only the feeling of the admirer. Of
the same class must we believe this word to be, as it has failed to
find an interpretation both in Greek and Latin, like that other,
"Whosoever shall say to his brother, Raca." For this also is
allowed to be an interjection, expressive of angry feelings.
3. But when it is said, "Blessed is He that cometh in the name of
the Lord, the King of Israel," by "in the name of the Lord" we
are rather to understand "in the name of God the Father," although
it might also be understood as in His own name, inasmuch as He is
also Himself the Lord. As we find Scripture also saying in another
place, "The Lord rained [upon Sodom fire] from the Lord." But
His own words are a better guide to our understanding, when He
saith, "I am come in my Father's name, and ye receive me not:
another will come in his own name, and him ye will receive." For the
true teacher of humility is Christ, who humbled Himself, and became
obedient unto death, even the death of the cross. But He does not
lose His divinity in teaching us humility; in the one He is the
Father's equal, in the other He is assimilated to us. By that
which made Him the equal of the Father, He called us into
existence; and by that in which He is like unto us, He redeemed us
from ruin.
4. These, then, were the words of praise addressed to Jesus by the
multitude, "Hosanna: blessed is He that cometh in the name of the
Lord, the King of Israel." What a cross of mental suffering must
the Jewish rulers have endured when they heard so great a multitude
proclaiming Christ as their King! But what honor was it to the Lord
to be King of Israel? What great thing was it to the King of
eternity to become the King of men? For Christ's kingship over
Israel was not for the purpose of exacting tribute, of putting swords
into His soldiers' hands, of subduing His enemies by open warfare;
but He was King of Israel in exercising kingly authority over their
inward natures, in consulting for their eternal interests, in bringing
into His heavenly kingdom those whose faith, and hope, and love were
centred in Himself. Accordingly, for the Son of God, the
Father's equal, the Word by whom all things were made, in His good
pleasure to be King of Israel, was an act of condescension and not of
promotion; a token of compassion, and not any increase of power. For
He who was called on earth the King of the Jews, is in the heavens
the Lord of angels.
5. "And Jesus, when He had found a young ass, sat thereon."
Here the account is briefly given: for how it all happened may be
found at full length in the other evangelists. But there is appended
to the circumstance itself a testimony from the prophets, to make it
evident that He in whom was fulfilled all they read in Scripture, was
entirely misunderstood by the evil-minded rulers of the Jews.
Jesus, then, "found a young ass, and sat thereon; as it is
written, Fear not, daughter of Zion: behold, thy King cometh,
sitting on an ass's colt." Among that people, then, was the
daughter of Zion to be found; for Zion is the same as Jerusalem.
Among that very people, I say, reprobate and blind as they were,
was the daughter of Zion, to whom it was said, "Fear not, daughter
of Zion: behold, thy King cometh, sitting on an ass's colt."
This daughter of Zion, who was thus divinely addressed, was amongst
those sheep that were hearing the Shepherd's voice, and in that
multitude which was celebrating the Lord's coming with such religious
zeal, and accompanying Him in such warlike array. To her was it
said, "Fear not:" acknowledge Him whom thou art now extolling,
and give not way to fear when He comes to suffering; for by the
shedding of His blood is thy guilt to be blotted out, and thy life
restored. But by the ass's colt, on which no man had ever sat (for
so it is found recorded in the other evangelists), we are to
understand the Gentile nations which had not received the law of the
Lord; by the ass, on the other hand (for both animals were brought
to the Lord), that people of His which came of the nation of
Israel, and was already so far subdued as to recognize its Master's
crib.
6. "These things understood not His disciples at the first; but
when Jesus was glorified," that is, when He had manifested the
power of His resurrection, "then remembered they that these things
were written of Him, and they had done these things unto Him," that
is, they did nothing else but what had been written concerning Him.
In short, mentally comparing with the contents of Scripture what was
accomplished both prior tO and in the course of our Lord's passion,
they found this also therein, that it was in accordance with the
utterance of the prophets that He sat on an ass's colt.
7. "The people, therefore, that was with Him when He called
Lazarus out of his tomb, and raised him from the dead, bare record.
For this cause the crowd also met Him, for that they heard that He
had done this miracle. The Pharisees, therefore, said among
themselves: Perceive ye that we prevail nothing? Behold, the whole
world is gone after Him." Mob set mob in motion. "But why art
thou, blinded mob that thou art, filled with envy because the world
has gone after its Maker?"
8. "And there were certain Gentiles among them that had come up to
worship at the feast: the same came therefore to Philip, who was of
Bethsaida of Galilee, and desired him, saying, Sir, we would see
Jesus. Philip cometh and telleth Andrew: and again Andrew and
Philip tell Jesus." Let us hearken to the Lord's reply. See how
the Jews wish to kill Him, the Gentiles to see Him; and yet
those, too, were of the Jews who cried, "Blessed is He that
cometh in the name of the Lord, the King of Israel." Here,
then, were they of the circumcision and they of the uncircumcision,
like two house walls running from different directions and meeting
together with the kiss of peace, in the one faith of Christ. Let us
listen, then, to the voice of the Cornerstone: "And Jesus
answered them, saying, The hour is come that the Son of man should
be glorified." Perhaps some one supposes here that He spoke of
Himself as glorified, because the Gentiles wished to see Him. Such
is not the case. But He saw the Gentiles themselves in all nations
coming to the faith after His own passion and resurrection, because,
as the apostle says, "Blindness in part has happened to Israel,
until the fullness of the Gentiles should be come in." Taking
occasion, therefore, from those Gentiles who desired to see Him,
He announces the future fullness of the Gentile nations, and promises
the near approach of the hour when He should be glorified Himself,
and when, on its consummation in heaven, the Gentile nations should
be brought to the faith. To this it is that the prediction pointed,
"Be Thou exalted, O God, above the heavens, and Thy glory above
all the earth." Such is the fullness of the Gentiles, of which the
apostle saith, "Blindness in part is happened to Israel, till the
fullness of the Gentiles come in."
9. But the height of His glorification had to be preceded by the
depth of His passion. Accordingly, He went on to add, "Verily,
verily, I say unto you, except a grain of wheat fall into the ground
and die, it abideth alone; but if it die, it bringeth forth much
fruit." But He spoke of Himself. He Himself was the grain that
had to die, and be multiplied; to suffer death through the unbelief of
the Jews, and to be multiplied in the faith of many nations.
10. And now, by way of exhortation to follow in the path of His
own passion, He adds, "He that loveth his life shall lose it,"
which may be understood in two ways: "He that loveth shall lose,"
that is, If thou lovest, be ready to lose; if thou wouldst possess
life in Christ, be not afraid of death for Christ. Or otherwise,
"He that loveth his life shall lose it." Do not love for fear of
losing; love it not here, lest thou lose it in eternity. But what I
have said last seems better to correspond with the meaning of the
Gospel, for there follow the words, "And he that hateth his life in
this world shall keep it unto life eternal." So that when it is said
in the previous clause, "He that loveth," there is to be understood
in this world, he it is that shall lose it. "But he that hateth,"
that is, in this world, is he that shall keep it unto life eternal.
Surely a profound and strange declaration as to the measure of a man's
love for his own life that leads to its destruction, and of his hatred
to it that secures its preservation! If in a sinful way thou lovest
it, then dost thou really hate it; if in a way accordant with what is
good thou hast hated it, then hast thou really loved it. Happy they
who have so hated their life while keeping it, that their love shall
not cause them to lose it. But beware of harboring the notion that
thou mayest court self-destruction by any such understanding of thy
duty to hate thy life in this world. For on such grounds it is that
certain wrong-minded and perverted people, who, with regard to
themselves, are murderers of a specially cruel and impious character,
commit themselves to the flames, suffocate themselves in water, dash
themselves against a precipice, and perish. This was no teaching of
Christ's, who, on the other hand, met the devil's suggestion of a
precipice with the answer, "Get thee behind me, Satan; for it is
written, Thou shalt not tempt the Lord thy God." To Peter also
He said, signifying by what death he should glorify God, "When
thou wast young, thou girdedst thyself, and walkedst whither thou
wouldest: but when thou shalt be old, another shall gird thee, and
carry thee whither thou wouldest not;" where He made it sufficiently
plain that it is not by himself but by another that one must be slain
who follows in the footsteps of Christ. And so, when one's case has
reached the crisis that this condition is placed before him, either
that he must act contrary to the divine commandment or quit this life,
and that a man is compelled to choose one or other of the two by the
persecutor who is threatening him with death, in such circumstances let
him prefer dying in the love of God to living under His anger, in
such circumstances let him hate his life in this world that he may keep
it unto life eternal.
11. "If any man serve me, let him follow me." What is that,
"let him follow me," but just, let him imitate me? "Because
Christ suffered for us," says the Apostle Peter, "leaving us an
example that we should follow His steps." Here you have the meaning
of the words, "If any man serve me, let him follow me." But with
what result? what wages? what reward? "And where I am," He
says, "there shall also my servant be." Let Him be freely loved,
that so the reward of the service done Him may be to be with Him.
For where will one be well apart from Him, or when will one come to
feel himself in an evil case in company with Him? Hear it still more
plainly: "If any man serve me, him will my Father honor." And
what will be the honor but to be with His Son? For of what He said
before, "Where I am, there shall also my servant be," we may
understand Him as giving the explanation, when He says here, "him
will my Father honor." For what greater honor can await an adopted
son than to be with the Only-begotten; not, indeed, as raised to
the level of His Godhead, but made a partaker of His eternity?
12. But it becomes us rather to inquire what is to be understood by
this serving of Christ to which there is attached so great a reward.
For if we have taken up the idea that the serving of Christ is the
preparation of what is needful for the body, or the cooking and serving
up of food, or the mixing of drink and handing the cup to one at the
supper table; this, indeed, was done to Him by those who had the
privilege of His bodily presence, as in the case of Martha and
Mary, when Lazarus also was one of those who sat at the table. But
in that sort of way Christ was served also by the reprobate Judas;
for it was he also who had the money bag; and although he had the
exceeding wickedness to steal of its contents, yet it was he also who
provided what was needful for the meal. And so also, when our Lord
said to him, "What thou doest, do quickly," there were some who
thought that He only gave him orders to make some needful preparations
for the feast-day, or to give something to the poor. In no sense,
therefore, was it of this class of servants that the Lord said,
"Where I am, there shall also my servant be," and "If any man
serve me, him will my Father honor;" for we see that Judas, who
served in this way, became an object of reprobation rather than of
honor. Why, then, go elsewhere to find out what this serving of
Christ implies, and not rather see its disclosure in the words
themselves? for when He said, "If any man serve me, let him follow
me," He wished it to be understood just as if He had said, If any
man doth not follow me, he serveth me not. And those, therefore,
are the servants of Jesus Christ, who seek not their own things, but
the things that are Jesus Christ's. For "let him follow me" is
just this: Let him walk in my ways, and not in his own; as it is
written elsewhere, "He that saith he abideth in Christ, ought
himself also so to walk, even as He walked." For he ought, if
supplying food to the hungry, to do it in the way of mercy and not of
boasting, seeking therein nothing else but the doing of good, and not
letting his left hand know what his right hand doeth; in other words,
that all thought of self-seeking should be utterly estranged from a
work of charity. He that serveth in this way serveth Christ, and
will have it rightly said to him, "Inasmuch as ye did it unto one of
the least of those who are mine, ye did it unto me." And thus doing
not only those acts of mercy that pertain to the body, but every good
work, for the sake of Christ (for then will all be good, because
"Christ is the end of the law for righteousness to every one that
believeth " , he is Christ's servant even to that work of special
love, which is to lay down his life for the brethren, for that were to
lay it down also for Christ. For this also will He say hereafter in
behalf of His members: Inasmuch as ye did it for these, ye have done
it for me. And certainly it was in reference to such a work that He
was also pleased to make and to style Himself a servant, when He
says, "Even as the Son of man came not to be ministered unto
[served], but to minister [serve], and to lay down His life for
many." Every one, therefore, is the servant of Christ in the same
way as Christ also is a servant. And he that serveth Christ in this
way will be honored by His Father with the signal honor of being with
His Son, and having nothing wanting to his happiness for ever.
13. Accordingly, brethren, when you hear the Lord saying,
"Where I am, there shall also my servant be," do not think merely
of good bishops and clergymen. But be yourselves also in your own way
serving Christ, by good lives, by giving alms, by preaching His
name and doctrine as you can; and every father of a family also, be
acknowledging in this name the affection he owes as a parent to his
family. For Christ's sake, and for the sake of life eternal, let
him be warning, and teaching, and exhorting, and correcting all his
household; let him show kindliness, and exercise discipline; and so
in his own house he will be filling an ecclesiastical and kind of
episcopal office, and serving Christ, that he may be with Him for
ever. For even that noblest service of suffering has been rendered by
many of your class; for many who were neither bishops nor clergy, but
young men and virgins, those advanced in years with those who were
not, many married persons both male and female, many fathers and
mothers of families, have served Christ even to the laying down of
their lives in martyrdom for His sake, and have been honored by the
Father in receiving crowns of exceeding glory.
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