Homilies on the Gospel of St. John and the Epistle to the Hebrews

NPNF (V1-14)St. ChrysostomThese, on the other hand, replied weakly, for when they ought to have shown that the Sabbath wasnot broken, they rely only upon the miracles; and with reason, for they still thought that He was aman. If this had not been the case, they might besides have urged in His defense, that He was Lordof the Sabbath which Himself had made, but as yet they had not this opinion. Anyhow, none ofthem dared to say what he wished openly, or in the way of an assertion, but only in the way ofdoubt, some from not having boldness of speech, others through love of rule.“There was therefore a division among them.” This division first began among the people, thenlater among the rulers also, and some said, “He is a good man”; others, “Nay, but he deceiveth thepeople.” ( c. vii. 12 .) Seest thou that the rulers were more void of understanding than the many,since they were divided later than they? and after they were divided, they did not exhibit any noblefeeling, when they saw the Pharisees pressing upon them. Since had they been entirely separatedfrom them, they would soon have known the truth. For it is possible to do well in separating.Wherefore also Himself hath said, “I am come not to bring peace upon the earth but a sword.” (Matt. x. 34 .) For there is an evil concord, and there is a good disagreement. Thus they who builtthe tower ( Gen. xi. 4 ), agreed together to their own hurt; and these same again were separated,though unwillingly, yet for their good. Thus also Corah and his company agreed together for evil,therefore they were separated for good; and Judas agreed with the Jews for evil. So division maybe good, and agreement may be evil. Wherefore It saith, “If thine eye offend thee, smite it out, 1531if thy foot, cut it off.” ( Matt. v. 29, and xviii. 8 .) Now if we must separate ourselves from anill-joined limb, must we not much more from friends united to us for evil 1532 ? So that agreementis not in all cases a good, just as division is not in all cases an evil.[3.] These things I say, that we may shun wicked men, and follow the good; for if in the caseof our limbs we cut off that which is rotten and incurable, fearing lest the rest of the body shouldcatch the same disease, and if we do this not as having no care for that part, but rather as desiringto preserve the remainder, how much more must we do this in the case of those who consent withus for evil? If we can set them right without receiving injury ourselves, we ought to use every meansto do so; but if they remain incorrigible and may injure us, it is necessary to cut them off and castthem away. For so they will often be 1533 gainers rather (than losers). Wherefore also Paul exhorted,saying, “And ye shall put away from among yourselves that wicked person”; and, “that he that hathdone this deed may be put away from among you.” ( 1 Cor. v. 13, 2 .) A dreadful thing, dreadfulindeed, is the society of wicked men; not so quickly doth the pestilence seize or the itch infect thosethat come in contact with such as are under the disease, as doth the wickedness of evil men. For“evil communications corrupt good manners.” ( 1 Cor. xv. 33 .) And again the Prophet saith,“Come out from among them, and be ye separate.” ( Isa. lii. 11 .) Let no one then have a wickedman for his friend. For if when we have bad sons we publicly disclaim them, without regardingnature or its laws, or the constraint which it lays upon us, much more ought we to fly from ourcompanions and acquaintances when they are wicked. Because even if we receive no injury fromthem, we shall anyhow not be able to escape ill report, for strangers search not into our lives, butjudge us from our companions. This advice I address to young men and maidens. “Providing,” 15341531“ pluck it out, ” N.T.1532κακῶς ἡνωμένων1533al. “ often are. ”1534“ provide, ” N.T.310