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 the 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 performed 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 only shines, will 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); we can also boldly 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 the whole man. He said, "Their gods will consume them; this one: chastise us, that having renounced wickedness 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 the evil habit, 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.

15 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 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 can snatch another from someone 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 garments, but the unstolen treasures of 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.