11

When did they, these always resisting the Holy Spirit, intricate and rebellious Jews, make attempts? After the devastation wrought under Vespasian and Titus, and having rebelled under Hadrian, they tried to restore their former state, but they did not know that they were going against the decree of God, which had decreed that their city should remain forever desolate, and that it was impossible to conquer by fighting against God. So, by rebelling against the (Roman) king, they only forced him to devastate (the city) in the end. For he, having struck and subdued them, and destroyed all that was still left (in Jerusalem), so that they could no longer act boldly, set up (there) his statue; then, considering that it might be destroyed in time by time, and desiring to impose upon the Jews an indelible stain of defeat and a sign of accusation of their rebelliousness, he gave his name to the remnants of the city (Jerusalem). Since he himself was called Aelius-Hadrian, he commanded the city to be called in the same way: from this (Jerusalem) to this day it is called Elia, after the name of him who took it and destroyed it. Do you see the first attempt of the shameless Jews? Look at what happened after him. Under Constantine they again attempted to do the same; but the king cut off their ears, and put on their bodies the mark of their indignation, and led them everywhere as fugitives and scoundrels, making them visible to all by such a distortion of the body, and admonishing those who lived everywhere (the Jews) not to dare to do such things. But all this (you will say) is old and was long ago; but your old people still know about it; but what I am going to say now is known even to the youngest; for it did not happen in the time of Hadrian and Constantine, but in the time of a king who lived only twenty years, in our lifetime. When Julian, who surpassed all kings in impiety, first invited (the Jews) to idolatry and inclined them to his own impiety, then he proposed (to restore) the ancient (Jewish) worship, saying that your ancestors also served God in this way; Then they also unwillingly confessed the same thing that we have now proved, that is, that they are not allowed to offer sacrifices outside the city, and that they act lawlessly who perform (sacred) rites in a foreign land. Therefore, they said (to Julian), if you want us to offer sacrifices, give us back the city, rebuild the temple, open to us the holy of holies, restore the altar, and we will offer sacrifices now as before. And they were not ashamed, worthless and shameless, to ask the wicked and pagan king for this, and to invite his foul hands to build up the holy thing; they did not feel that they were encroaching on the impossible, and did not comprehend that if man were to destroy this holy thing, then man could also restore it, but when God destroyed their city, human power can never change what is prescribed by God's decree. For the holy God consults, who will destroy? and whosoever shall turn away His high hand (Isa. XIV, 27)? What He will raise up and will to be firm, it is impossible for people to destroy; just as He destroys and wants to remain ruined forever, it is also impossible to restore him. Suppose, however, Jews, that the king would restore the temple to you and restore the altar, which you expect in vain: but could he bring down to you from above the fire of heaven? And without him, your sacrifice would be both unclean and ungodly. The children of Aaron perished because they brought in an alien fire. But, blind to all this, they begged and begged him to unite with them and begin to build the temple. And he also appointed money for expenses, sent overseers for the work, summoned artists from everywhere, did everything, set everything in motion, in order to gradually and little by little bring them to the offering of sacrifices, thinking that from this they would easily pass to idolatry, and at the same time, in a frenzy and madness, hoping to destroy the decree of Christ, that their temple would not be restored. But stumble upon the wise in their deceit (1 Cor. III, 19) immediately showed in practice that God's decrees are stronger than all and powerful are the actions of God's words. For as soon as the Jews had taken up this wicked work, and had begun to clear the foundation, and had hauled out not a little earth, and were about to begin the building, suddenly a fire came out of the ground, and burned many people, and even the stones that were in that place, and stopped this untimely audacity, so that not only those who set to work, but many Jews who saw it, they were astonished and ashamed. Hearing of this, the emperor Julian, although he had such an insane zeal for this matter, nevertheless feared lest, by continuing it further, he should attract fire on his head, and he ceased his work, thus defeated with all paganism. And now, if you were to go up to Jerusalem, you would see only one reason; and if you were to ask about the reason, you would hear no other reason than this (of which we have spoken). We are all witnesses of this, for it happened in our presence, not so long ago. See how famous the victory is. This did not happen under pious kings, lest anyone should say that the Christians attacked and hindered the Jews; no, when our faith was persecuted, when we all feared for our lives and were deprived of all freedom, and paganism flourished; When some of the faithful hid themselves in their homes, others moved into the deserts and fled from the cities, then this happened, so that there would be no excuse for shameless obstinacy for the Jews.

12

Do you still persist, O Jew, when you see that both the prediction of Christ and the proof borrowed from the prophets and from the events themselves testify against you? But it is not surprising: such is your people, from time immemorial shameless, quarrelsome, accustomed always to argue against the obvious. Wilt thou arm against thee and the other prophets, who clearly say the same thing, that yours (the Jewish) will cease, and ours (Christianity) will flourish, that the preaching of Christ will spread throughout the whole world, and another sacrifice will be introduced, with the destruction of your sacrifices? Listen therefore to Malachi, who came after the other prophets: I do not yet give testimony either from Isaiah, or from Jeremiah, or from the other prophets who lived before the captivity, lest you say that these calamities, of which they foretold, occurred during the captivity (of Babylon); no, I cite a prophet who lived after your return from Babylon and after the rebuilding of the city, and clearly foretold your fate. In fact, after the Jews had already returned (from captivity) and rebuilt the city, built the temple, and began to offer sacrifices, Malachi, predicting the present captivity and destruction of the sacrifices, thus says on behalf of God: "Shall I receive your face from you?" saith the Lord Almighty. From east to west, My name is glorified in every place, and in every place incense is offered to My name, and the sacrifice is pure: but you are more filthy (Mal. I, 9, 10). When did this happen, Jew? When did incense begin to be offered to God in every place? When is the sacrifice pure? You cannot point to any other time than that which came after the coming of Christ; For if the prophet foretells not of this time, not of our sacrifice, but of the Jewish sacrifice, then his prophecy will be contrary to the law. Because Moses did not allow sacrifices to be offered in any other place, but only in that which the Lord God Himself chose, and because He tied the Jewish sacrifices to one place; then the prophet, saying that incense and a pure sacrifice would be offered in every place, rose up and would have gone against Moses. But there is no contradiction or disagreement: for Moses spoke of another sacrifice, and Malachi prophesied of another after him. How can this be seen? And from what has already been said, and from many other very many signs. And first, from the place: for Malachi foretold that the worship would not be held in one city, as among the Jews, but from the east of the sun to the west; then from the sacrifice itself: for he called it pure; by this he showed what sacrifice he was talking about; finally, from the persons who bring it; for he did not say, "In Israel, but in the tongue." And lest you think that this worship will be instituted in one, or two, or three cities, he did not simply say, "In every place, but from the east of the sun to the west," showing that the whole earth, which the sun shines, will also be embraced by the preaching (of Christ). And he calls the sacrifice pure because the former was unclean, not by its nature, but from the disposition of those who offer it. Wherefore He said, "The incense of Me is an abomination" (Isa. I, 1). However, if we compare the sacrifice itself (the Old Testament with the New Testament), we will find a great and immeasurable distance between them, so that, in such a comparison, only this sacrifice (the New Testament) must be called pure. And what did Paul say about the law and grace, that the glorified was not glorified for its surpassing glory (2 Cor. III, 10); the same we can safely say here, that this sacrifice alone can be called pure in comparison with that (ancient): for it is offered not with smoke and vapors, not with blood and ransom, but with the grace of the Spirit. Listen to how another prophet foretells the same thing and says that the service of God will not be confined in one place, but all people will finally know Him. This is what Zephaniah says: "The Lord will appear in all tongues, and all the gods of the tongues will consume: and they will bow to Him from their place" (Zeph. III, 11); but Moses did not allow this, but commanded (God) to be served in one place. So when you hear the prophets predict and foretell that people will no longer be compelled to gather everywhere to one city and one place, but every one will serve God sitting at home; then to what other time can you attribute this, if not to the present? Listen to how both the gospel and the apostle agree with this prophet (Zephaniah). The prophet said, "The Lord will appear; The Apostle says: "The grace of God is manifested, saving all men, punishing us" (. II, 11). He said, "In tongues; this one says, "By all men." He said, "Their gods will consume; This one: Punishing us, that having renounced impiety and worldly lusts, we may live chastely and righteously. Again, Christ says to the Samaritan woman: "Woman, believe in Me with them, for the hour is coming, when neither in this mountain nor in Jerusalem will you worship the Father." The Spirit is God: and whosoever worshipeth Him in spirit and in truth is worthy to worship (Jn. IV, 21, 24). With these words, He already destroys the need to observe the place, and introduces a more sublime and spiritual Divine service. At the same time, it would be possible to prove that the Jews would no longer have a sacrifice, a priesthood, or a king. Of course, all this is clearly proved by the very destruction of the city; but we could cite prophets who speak directly about the same thing. But I see that you are tired of the length of the conversation, and I am afraid that I will burden you in vain and in vain. Therefore, promising to tell you about this at another time, I now ask you this: save your brethren, deliver them from error, return them to the truth. For there is no use in hearing sermons when words are not proved by deeds. And what is said is not said for you, but for those who are weak, so that they, having learned this from you, and abandoning bad habits, may discover in themselves pure and true Christianity, and avoid the harmful meetings and synagogues of the Jews, both in the city and in the suburbs, these dens of robbers, these dwellings of demons. Therefore, do not neglect their salvation, but, having searched and found the sick, bring them back to Christ, so that we may receive a reward from above merit, according to the grace and love of mankind of our Lord Jesus Christ, through Whom and with Whom be glory to the Father, with the Holy and Life-Giving Spirit, now and always, and unto the ages of ages. Amen.

[22] Josephi Flavii Antiqu. Jud. lib. X, cap. XI, 7.

"Having previously pronounced a long discourse against the Jews, and having received a throat sore from the length of the speech, (Chrysostom) now said this (the word)."

SIXTH WORD.

1

Animals, as long as they live in the forests and do not enter into a struggle with people, are quite docile and meek. But as soon as the hunters catch them, they bring them into the city, and locking them in a cage, they stir them up to fight with men, and they, attacking (people), will taste meat and drink human blood; then they can no longer so easily abandon this delicacy, but with great greed they rush to such a prey. The same thing happened to us. And we, as soon as we entered into the struggle, and, assailing their shameless objections, overthrew their schemes and every exaltation that was levied upon the mind of God, and captivated their speculations to the obedience of Christ (2 Cor. X, 5), they were even more willing to fight them. But what should I do? You see that my voice has weakened and cannot endure the same long conversation, and it seems to me that the same thing has happened to me now as to the soldier who, having cut down several enemies, and with great fury attacked the enemy detachment and defeated many enemies, broke his sword, and with sorrow returns to his own. Our grief is even heavier. A soldier who breaks a sword may snatch another from one of those standing, and take advantage of the (military) heat to show great courage; but when the voice was asleep, it is impossible to take the voice from another. What then? Shall we return too? But the power of your love does not allow it. I am ashamed of our father's presence, and I am ashamed of your zeal. Therefore, fully entrusting myself to his prayers and your love, I will try to take up that which is beyond my strength. And let none of you reproach our word for being untimely, because today, when the martyrs have summoned us, we, leaving the legend of their exploits, come out against the Jews: and for them (the martyrs) this word is more pleasant. Our praise will not make them any more glorious. In fact, what need is there for our words for those whose deeds are higher than mortal nature, and whose rewards are higher than power and conception (human)? They despised the present life, trampled on torture and torment, despised death, soared to heaven, freed themselves from the agitation of worldly cares, reached a quiet harbor, carrying with them not gold and silver and precious clothes, but unstolen treasures - patience, courage and love. They now flow into communion with Paul, winged, even before (receiving) crowns, by the expectation of crowns, and finally avoiding the uncertainty of the future. What need do they have of our words? And that's why they like the real object. From our praises, as I said above, nothing will come to their glory; and they will take great pleasure in our battles against the Jews, and they will gladly listen especially to the words spoken in defense of the glory of God. The martyrs especially dislike the Jews, because they loved Him very much, Whom they crucified. They said, "His blood be on us and on our children" (Matt. XXVII, 25); but these also shed their blood for Him Whom they had killed. So they will be happy to listen to these words.

2

Thus we have sufficiently proved that if the present slavery of the Jews were to end, the prophets would have foretold it and were not silent; (we have proved this) by showing that all the captivities - Egyptian, Babylonian, and that which took place under Antiochus Epiphanes - befell the Jews according to prediction. We have proved by the divine Scriptures that for each of these captivities both a place and a time are foretold, and no prophet has appointed a time (continuation) for the present. That it will come, that it will desolate everything, that it will change the social order (of the Jews), and that it will take so long after the return from Babylon that Daniel foretold; but that it will have an end, and that these calamities will ever cease, this neither this nor any other prophet has revealed: on the contrary, Daniel also predicted that this slavery would weigh upon them until the end of the age. Time itself confirms our words: so much of it has passed since then, and to this day there is no trace or beginning of a change beneficial to them, although they have repeatedly attempted to restore the church. Yes, they made attempts once, and twice, and three times, under Hadrian, Constantine, and Julian, but each time they were stopped, first by the soldiers, and then by the fire that came out of the foundations and stopped their untimely attempt. And I would like to ask them at last: Tell me, why is this, after living so long in Egypt, that you have again received your fatherland; then, having been led away to Babylon, they also returned to Jerusalem; Again, having suffered so many calamities under Antiochus, they again returned to their former position, and again received, with the same dignity, the sacrifices, and the altar, and the holy of holies, and all the rest? And now none of this has happened; nay, a hundred years have already passed, twice, thrice, four times as much, and even much more: for from that time (from Antiochus) to ours five hundred years have already passed; but we do not see that anywhere there is even a hint of such a change, on the contrary, their affairs are upset in the end, and even in their dreams they do not imagine such hope as before. If they point out their sins and say, "Thus we have sinned against God and offended Him," for this we do not receive our native land; If these people, who heard without shame the constant rebukes of the prophets, and did not confess when they strongly reproached them for murder, if they now confess and confess their sins, then I will ask each of them: Is it because of your sins, Jew, that you have been living so long away from Jerusalem? What is new and unusual here? Do you now only live in sins, and formerly lived righteously and virtuously? Have you not from time immemorial and from the beginning dwelt in innumerable iniquities? Did not the prophet Ezekiel rebuke you of innumerable (evil deeds) when he introduced the two harlots, Ola and Oliva, and said that you had committed fornication in Egypt, and had been foolish with foreigners, and had served strange gods. XXIII)? What then? When the sea was divided, the stones were torn asunder, and so many miracles were performed in the wilderness, did you not worship the calf then? Did you not often attempt to kill Moses, either by throwing stones at him, or by banishing him, or by inflicting innumerable insults upon him? Did they not often pronounce blasphemy against God? Did they not serve Beelphegor? Did you not sacrifice your sons and daughters to demons? Have you not committed all kinds of impiety and sins? Did not the prophet say to you in the presence of God, "Four years of indignation of that generation, and reh: they ever err in their hearts" (Ps. XCIV, 10)

You had no need of arms, nor of an army, nor of a battle: you only sounded, and the walls crumbled of their own accord. You had new and unusual food, so that the prophet exclaims, "The bread of heaven is given unto them, the bread of angels is the poison of man: the bread of the angels hath sent unto them unto their filling" (Ps. LXXVII, 25). Why, tell me, did you then, although you lived wickedly, served idols, killed children, stoned prophets, committed innumerable crimes, yet enjoyed such favor, such protection of God; And now, although you do not serve idols, do not kill children, do not stone prophets, yet you all live in bondage? Was there one God then, and now another? Did not one and the same (God) arrange the affairs of that time and do the things of today? Why, tell me, when your sins were greater, then was your honor great with God, and when now you are less iniquity, He has completely turned away from you and given you over to constant dishonor? For if now He turns away from you for sins, how much more should He have abhorred then; but if He then condescended to you, although you lived wickedly, how much more should He condescend now, when you do not commit such crimes. Why did He not show mercy? If you are ashamed to say the reason, I will say it plainly, or rather not I, but the real truth itself: because you killed Christ; for raising their hands against the Lord; for shedding precious blood; This is why there is no relief for you, there is no forgiveness, no apology. Then you insulted the servants, Moses, and Isaiah, and Jeremiah; Then, although wickedness was committed, the main evil had not yet been done. But now you have eclipsed all the former (iniquities), and after the wickedness against Christ there is no greater iniquity left for you. That is why you are now punished more. Otherwise, if this is not the reason for your present humiliation, why did God tolerate you when you killed children, and now, when you do nothing of the kind, turns away? It is clear that by killing Christ, you have committed a greater and more grievous crime than infanticide and any other iniquity.

3

Tell me, then, will you dare to call Him a deceiver and a lawless one? On the contrary, will you not flee and hide, instead of contradicting such a clear truth of events? If Jesus had been, as you say, a deceiver and a lawless man, then you should still be famous for having killed Him. If Phinehas, having killed one someone, completely stopped the wrath (of God) against the (Judaic) people: "Stop," it is said, "Phinehas, and propitiate, and cease to slaughter" (Ps. CV, 31); if by the defeat of one wicked man he delivered from the wrath of God so many people guilty of wickedness; how much more would it have happened to you, if the one you crucified had been a lawless man. Wherefore Phinehas, having slain the wicked, was justified and honored by the priesthood; and you, having crucified, as you say, some deceiver and adversary of God, not only did you not deserve praise and honor, but were subjected to greater calamities than when you slaughtered your own sons? Is it not obvious to the most foolish that you suffer such a punishment for having done wrongfully to the Saviour and Master of the universe? Now you abstain from the criminal shedding (of children) and keep the Sabbath, and then you violated this day as well. And God promised through Jeremiah to spare your city if you would cease to carry heavy loads on the Sabbath (Jer. XVII, 21); but now you do so, do not carry burdens on the Sabbath, and yet He is not reconciled to you, because this sin of yours (against Christ) is greater than all sins. This means that you point out your present sins in vain (as the cause of your present misfortunes). No, it is not because of your other works, but precisely because of your (greatest) iniquity that you endure such calamities, so that if it were not for it, God would not have turned away from you for so long, even though you had committed an innumerable multitude of sins. This is evident both from what has been said and from what I am now about to say. What is it? We have heard God often say through the prophets to your fathers, that you were worthy of innumerable tribulations, "but I," he says, "do (mercy) for My name's sake, that it may not be dishonored among the Gentiles." And again, I do not for your sake, O house of Israel, but for my name's sake (Ezek. XXXVI, 22, 32). This means: you deserved an even more grievous punishment and torment, but lest anyone say that God, out of weakness and lack of strength to save, delivered the Jews into the hands of enemies, I intercede and help you. Therefore, if Christ, whom you crucified, had been a lawless man, then even though you had committed an innumerable number of sins, even more grievous than the former, God would surely have saved you, so that His name would not be dishonored, so that He (Christ) would not be considered great, and it would not be said that you suffered it for Him. For if (God), for the sake of His glory, seems to despise your sins; how much more would He do so now, approve of this murder and blot out the multitude of your sins. But when He shows complete disgust for you, then, obviously, by His anger and complete abandonment of you, He admonishes even the most stubborn that the one you killed was not a lawless man, but the Lawgiver himself and the author of innumerable blessings. Wherefore ye who have done ungodly to Him are in oppression and dishonour, but we who worship Him, who were formerly more dishonourable than all of you, are now, by the grace of God, more glorious and honourable than all of you. "But how, you say, is it seen that God has turned away from us?" Is it still necessary to prove this in words, tell me? When the very deeds are crying out and sounding louder than the trumpet, by the destruction of the city, the desolation of the temple, and everything else that has happened to you, do you still need verbal proof? But these disasters, you will say, were brought upon us by people, and not by God. On the contrary, it was God who did it. But if you attribute your misfortunes to men, then consider that men, however much they may attempt to do so, would not be able to carry out their business if it were not pleasing to God. When the barbarian attacked (Judea), leading all Persia after him, he hoped to capture everyone by this raid, and shut everyone up in the city, as in nets and snares; then, since God was more merciful to you, (the enemy) fled from you even without war, without battle, without fight, leaving behind one hundred and eighty-five thousand slain soldiers, and considering it fortunate that at least he himself was saved. And many other wars were often decided by God in the same way. Therefore even now, if He had not forsaken you altogether, the people would not have been able to destroy your city and desolate the temple, the desolation would not have continued to this day, and so many of your attempts (to rebuild it) would not have been unsuccessful.