Other Writings, Part 4

MATT. XVII. 22, 23. "And while they abode in Galilee, Jesus said to them, The Son of Man shall be betrayed into the hands of men, and they shall kill Him, and the third day He shall be raised again. And they were exceeding sorry."

THAT is, to hinder their saying, "wherefore do we abide here continually," He speaks to them again of the passion; on hearing which they had no wish so much as to see Jerusalem. And it is remarkable how, when both Peter had been rebuked, and Moses and Elias had discoursed concerning it, and had called the thing glory, and the Father had uttered a voice from above, and so many miracles had been done, and the resurrection was at the doors (for He said, He should by no means abide any long time in death, but should be raised the third day); not even so did they endure it, but were sorry; and not merely sorry, but exceeding sorry.

Now this arose from their being ignorant as yet of the force of His sayings. This Mark and Luke indirectly expressing said, the one, "They understood not the saying, and were afraid to ask Him:"the other, "It was hid from them, that they perceived it not, and they feared to ask Him of that saying."

And yet if they were ignorant, how were they sorry? Because they were not altogether ignorant; that He was to die they knew, continually hearing it, but what this death might be, and that there would be a speedy release from it, and that it would work innumerable blessings, as yet they knew not clearly; nor what this resurrection might be: but they understood it not, wherefore they grieved; for indeed they clung very earnestly to their Master.

"And when they had come to Capernaum, they that received the didrachma came to Peter, and said, Does not your Master pay the didrachma?"

And what is this "didrachma?" When God had slain the firstborn of the Egyptians, then He took the tribe of Levi in their stead. Afterwards, because the number of the tribe was less than of the firstborn among the Jews, for them that are wanting to make up the number, He commandeda shekel to be contributed: and moreover a custom came thereby in force, that the firstborn should pay this tribute.

Because then Christ was a firstborn child, and Peter seemed to be first of the disciples, to him they come: their way being, as I suppose, to exact it in every city; wherefore also in His native place they approached Him; for Capernaum was accounted His native place.

And Him indeed they dared not approach, but Peter; nor him either with much violence, but rather gently. For not as blaming, but as inquiring, they said, "Does not your Master pay the didrachma?" For the right opinion of Him they had not as yet, but as concerning a man, so did they feel; yet they rendered Him some reverence and honor, because of the signs that went before.

2. What then says Peter? "He says, Yea:" and to these indeed he said, that He pays, but to Him he said it not, blushing perhaps to speak to Him of these things. Wherefore that gentle one, well knowing as He did all things, prevented him,"saying, What do you think, Simon? Of whom do the kings of the earth take custom or tribute? Of their own sons, or of strangers;" and when he said "of strangers," He replied, "Then are the sons free."

For lest Peter should suppose Him to say so, being told it by the others, He prevents him, partly indicating what has been said, partly giving him leave to speak freely, backward as he was to speak first of these things.

And what He says is like this, "I am indeed free from paying tribute. For if the kings of the earth take it not of their sons, but of their subjects; much more ought I to be freed from this demand, I who am Son, not of an earthly king, but of the King of Heaven, and myself a King." Do you see how He has distinguished the sons from them that are not sons? And if He were not a Son, to no purpose has He brought in the example also of the kings. "Yea," one may say, "He is a Son, but not truly begotten." Then is He not a Son; and if not a Son, nor truly begotten, neither does He belong to God, but to some other. But if He belong to another, then neither has the comparison its proper force. For He is discoursing not of the sons generally, but of the genuine sons, men's very own; of them that share the kingdom with their parents.

Wherefore also in contradistinction He has mentioned the "strangers;" meaning by "strangers," such as are not born of them, but by "their own," those whom they have begotten of themselves.

And I would have you mark this also; how the high doctrine, revealed to Peter, He does hereby again confirm. And neither at this did He stop, but by His very condescension declares this self-same truth; an instance of exceeding wisdom.

For after thus speaking, He says, But lest we should offend them, go thou and cast an hook into the sea, and take up the fish that first comes up, and you shall find therein a piece of money; that take, and give unto them for me and you.

See how He neither declines the tribute, nor simply commands to pay it, but having first proved Himself not liable to it, then He gives it: the one to save the people, the other, those around Him, from offense. For He gives it not at all as a debt, but as doing the best for their weakness. Elsewhere, however, He despises the offense, when He was discoursing of meats, [Matthew 15:11] teaching us to know at what seasons we ought to consider them that are offended, and at what to disregard them.

And indeed by the very mode of giving He discloses Himself again. For wherefore does He not command him to give of what they have laid up? That, as I have said, herein also He might signify Himself to be God of all, and the sea also to be under His rule. For He had indeed signified this even already, by His rebuke, and by His commanding this same Peter to walk on the waves; but He now again signifies the self-same thing, though in another way, yet so as to cause herein great amazement. For neither was it a small thing, to foretell that the first, who out of those depths should come in his way, would be the fish that would pay the tribute; and having cast forth His commandment like a net into that abyss, to bring up the one that bore the piece of money; but it was of a divine and unutterable power, thus to make even the sea bear gifts, and that its subjection to Him should be shown on all hands, as well when in its madness it was silent, [Matthew 8:26] and when, though fierce, it received its fellow servant; [Matthew 14:29] as now again, when it makes payment in His behalf to them that are demanding it.

And give unto them, He says, for me and you. Do you see the exceeding greatness of the honor? See also the self-command of Peter's mind. For this point Mark, the follower of this apostle, does not appear to have set down, because it indicated the great honor paid to him; but while of the denial he wrote as well as the rest, the things that make him illustrious he has passed over in silence, his master perhaps entreating him not to mention the great things about himself. And He used the phrase, for me and you, because Peter too was a firstborn child.

Now as you are amazed at Christ's power, so I bid you admire also the disciple's faith, that to a thing beyond possibility he so gave ear. For indeed it was very far beyond possibility by nature. Wherefore also in requital for his faith, He joined him to Himself in the payment of the tribute.

3. In that hour came the disciples unto Jesus, saying, Who then is the greatest in the kingdom of heaven?

The disciples experienced some feeling of human weakness; wherefore the evangelist also adds this note, saying, In that hour; when He had preferred him to all. For of James too, and John, one was a firstborn son, but no such thing as this had He done for them.

Then, being ashamed to avow their feeling, they say not indeed openly, Wherefore have you preferred Peter to us? or, Is he greater than we are? for they were ashamed; but indefinitely they ask, Who then is greater? For when they saw the three preferred, they felt nothing of the kind; but now that the honor had come round to one, they were vexed. And not for this only, but there were many other things which they put together to kindle that feeling. For to him He had said, I will give you the keys; [Matthew 16:19] to him, Blessed are you, Simon Barjona; to him here, Give unto them for me and you; and seeing too in general how freely he was allowed to speak, it somewhat fretted them.

And if Mark says, [Mark 9:34] that they did not ask, but reasoned in themselves, that is nothing contrary to this. For it is likely that they did both the one and the other, and whereas before, on another occasion, they had had this feeling, both once and twice, that now they did both declare it, and reason among themselves.

But to you I say, Look not to the charge against them only, but consider this too; first, that they seek none of the things of this world; next, that even this passion they afterwards laid aside, and give up the first place one to another. But we are not able to attain so much as unto their faults, neither do we seek, who is greatest in the kingdom of heaven; but, who is greatest in the earthly kingdom, who is wealthiest, who most powerful.

What then says Christ? He unveils their conscience, and replies to their feeling, not merely to their words. For He called a little child unto Him, says the Scripture, and said, Unless you are converted, and become as this little child, you shall not enter into the kingdom of heaven. [Matthew 18:2-3] Why, you, He says, inquire who is greatest, and are contentious for first honors; but I pronounce him, that is not become lowest of all, unworthy so much as to enter in there.

And full well does He both allege that pattern, and not allege it only, but also set the child in the midst, by the very sight abashing them, and persuading them to be in like manner lowly and artless. Since both from envy the little child is pure, and from vainglory, and from longing for the first place; and he is possessed of the greatest of virtues, simplicity, and whatever is artless and lowly.

Not courage then only is wanted, nor wisdom, but this virtue also, humility I mean, and simplicity. Yea, and the things that belong to our salvation halt even in the chiefest point, if these be not with us.

The little child, whether it be insulted and beaten, or honored and glorified, neither by the one is it moved to impatience or envy, nor by the other lifted up.

Do you see how again He calls us on to all natural excellencies, indicating that of free choice it is possible to attain them, and so silences the wicked frenzy of the Manichæans? For if nature be an evil thing, wherefore does He draw from hence His patterns of severe goodness?

And the child which He set in the midst I suppose to have been a very young child indeed, free from all these passions. For such a little child is free from pride and the mad desire of glory, and envy, and contentiousness, and all such passions, and having many virtues, simplicity, humility, unworldliness, prides itself upon none of them; which is a twofold severity of goodness; to have these things, and not to be puffed up about them.

Wherefore He brought it in, and set it in the midst; and not at this merely did He conclude His discourse, but carries further this admonition, saying, And whoever shall receive such a little child in my name, receives me.

For know, says He, that not only, if you yourselves become like this, shall you receive a great reward; but also if for my sake ye honor others who are such, even for your honor to them do I appoint unto you a kingdom as your recompence. Or rather, He sets down what is far greater, saying, he receives me. So exceedingly dear to me is all that is lowly and artless. For by a little child, here, He means the men that are thus simple and lowly, and abject and contemptible in the judgment of the common sort.

4. After this, to obtain yet more acceptance for His saying, He establishes it not by the honor only, but also by the punishment, going on to say, And whoever shall offend one of these little ones, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

For as they, says He, who honor these for my sake, have heaven, or rather an honor greater than the very kingdom; even so they likewise who dishonor them (for this is to offend them), shall suffer the extremity of punishment. And marvel thou not at His calling the affront an offense; for many feeble-minded persons have suffered no ordinary offense from being treated with slight and insult. To heighten therefore and aggravate the blame, He states the mischief arising therefrom.

And He does not go on to express the punishment in the same way, but from the things familiar to us, He indicates how intolerable it is. For when He would touch the grosser sort most sharply, He brings sensible images. Wherefore here also, meaning to indicate the greatness of the punishment they shall undergo, and to strike into the arrogance of those that despise them, He brought forward a kind of sensible punishment, that of the millstone, and of the drowning. Yet surely it were suitable to what had gone before to have said, He that receives not one of these little ones, receives not me; a thing bitterer than any punishment; but since the very unfeeling, and exceeding gross, were not so much penetrated by this, terrible as it is, He puts a millstone, and a drowning. And He said not, A millstone shall be hanged about his neck, but, It would be better for him to undergo this; implying that another evil, more grievous than this, awaits him; and if this be unbearable, much more that.

Do you see how in both respects He made His threat terrible, first by the comparison with the known image rendering it more distinct, then by the excess on its side presenting it to the fancy as far greater than that visible one. Do you see how He plucks up by the root the spirit of arrogance; how He heals the ulcer of vainglory; how He instructs us in nothing to set our heart on the first honors; how He persuades such as covet them in everything to follow after the lowest place?

5. For nothing is worse than arrogance. This even takes men out of their natural senses, and brings upon them the character of fools; or rather, it really makes them to be utterly like idiots.

For like as, if any one, being three cubits in stature, were to strive to be higher than the mountains, or actually to think it, and draw himself up, as overpassing their summits, we should seek no other proof of his being out of his senses; so also when you see a man arrogant, and thinking himself superior to all, and accounting it a degradation to live with other people, seek not thou after that to see any other proof of that man's madness. Why, he is much more ridiculous than any natural fool, inasmuch as he absolutely creates this his disease on purpose. And not in this only is he wretched, but because he does without feeling it fall into the very gulf of wickedness.

For when will such an one come to due knowledge of any sin? When will he perceive that he is offending? Nay, rather he is as a vile and captive slave, whom the devil having caught goes off with, and makes him altogether a prey, buffetting him on every side, and encompassing him with ten thousand insults.

For unto such great folly does he lead them in the end, as to get them to be haughty towards their children, and wives, and towards their own forefathers. And others, on the contrary, He causes to be puffed up by the distinction of their ancestors. Now, what can be more foolish than this? When from opposite causes people are alike puffed up, the one sort because they had mean persons for fathers, grandfathers, and ancestors; and the other because theirs were glorious and distinguished? How then may one abate in each case the swelling sore? By saying to these last, Go farther back than your grandfather, and immediate ancestors, and you will find perchance many cooks, and drivers of asses, and shopkeepers: but to the former, that are puffed up by the meanness of their forefathers, the contrary again; And thou again, if you proceed farther up among your forefathers, will find many far more illustrious than you are.

For that nature has this course, come let me prove it to you even from the Scriptures. Solomon was son of a king, and of an illustrious king, but that king's father was one of the vile and ignoble. And his grandfather on his mother's side in like manner; for else he would not have given his daughter to a mere soldier. And if you were to go up again higher from these mean persons, you will see the race more illustrious and royal. So in Saul's case too, so in many others also, one shall come to this result. Let us not then pride ourselves herein. For what is birth? Tell me. Nothing, but a name only without a substance; and this you will know in that day. But because that day is not yet come, let us now even from the things present persuade you, that hence arises no superiority. For should war overtake us, should famine, should anything else, all these inflated conceits of noble birth are put to the proof: should disease, should pestilence come upon us, it knows not how to distinguish between the rich and the poor, the glorious and inglorious, the high born and him that is not such; neither does death, nor the other reverses of fortune, but they all rise up alike against all; and if I may say something that is even marvellous, against the rich more of the two. For by how much they are less exercised in these things, so much the more do they perish, when overtaken by them. And the fear too is greater with the rich. For none so tremble at princes as they; and at multitudes, not less than at princes, yea rather much more; many such houses in fact have been subverted alike by the wrath of multitudes and the threatening of princes. But the poor man is exempt from both these kinds of troubled waters.

6. Wherefore let alone this nobility, and if you would show me that you are noble, show the freedom of your soul, such as that blessed man had (and he a poor man), who said to Herod, It is not lawful for you to have your brother Philip's wife; [Mark 6:18] such as he was possessed of, who before him was like him, and after him shall be so again; who said to Ahab, I do not trouble Israel, but thou, and your father's house; [1 Kings 18:18] such as the prophets had, such as all the apostles.

But not like this are the souls of them that are slaves to wealth, but as they that are under ten thousand tutors, and taskmasters, so these dare not so much as lift up their eye, and speak boldly in behalf of virtue. For the love of riches, and that of glory, and that of other things, looking terribly on them, make them slavish flatterers; there being nothing which so takes away liberty, as entanglement in worldly affairs, and the wearing what are accounted marks of distinction. For such an one has not one master, nor two, nor three, but ten thousand.

And if you would fain even number them, let us bring in some one of those that are in honor in kings' courts, and let him have both very much wealth, and great power, and a birthplace excelling others, and distinction of ancestry, and let him be looked up to by all men. Now then let us see, if this be not the very person to be more in slavery than all; and let us set in comparison with him, not a slave merely, but a slave's slave, for many though servants have slaves. This slave's slave then for his part has but one master. And what though that one be not a freeman? Yet he is but one, and the other looks only to his pleasure. For albeit his master's master seem to have power over him, yet for the present he obeys one only; and if matters between them two are well, he will abide in security all his life. But our man has not one or two only, but many, and more grievous masters. And first he is in care about the sovereign himself. And it is not the same to have a mean person for a master, as to have a king, whose ears are buzzed into by many, and who becomes a property now to this set and now to that.

Our man, though conscious of nothing, suspects all; both his comrades and his subordinates; both his friends and his enemies.

But the other man too, you may say, fears his master. But how is it the same thing, to have one or many, to make one timorous? Or rather, if a man inquire carefully, he will not find so much as one. How, and in what sense? Whereas that slave has no one that desires to put him out of that service of his, and to introduce himself (whence neither has he any one to plot against him therein); these have not even any other pursuit, but to unsettle him that is more approved and more beloved by their ruler. Wherefore also he must needs flatter all, his superiors, his equals, his friends. For where envy is, and love of glory, there even sincere friendship has no strength. For as those of the same craft cannot love one another with a perfect and genuine love, so is it with rivals in honor also, and with them that long for the same among worldly objects. Whence also great is the war within.

Do you see what a swarm of masters, and of hard masters? Will you that I show you yet another, more grievous than this? They that are behind him, all of them strive to get before him: all that are before him, to hinder him from coming nearer them, and passing them by.

7. But O marvel! I undertook indeed to show you masters, but our discourse, we find, coming on and waxing eager, has performed more than my undertaking, pointing out foes instead of masters; or rather the same persons both as foes and as masters. For while they are courted like masters, they are terrible as foes, and they plot against us as enemies. When then any one has the same persons both as masters, and as enemies, what can be worse than this calamity? The slave indeed, though he be subject to command, yet nevertheless has the advantage of care and good-will on the part of them who give him orders; but these, while they receive commands, are made enemies, and are set one against another; and that so much more grievously than those in battles, in that they both wound secretly, and in the mask of friends they treat men as their enemies would do, and oftentimes make themselves credit of the calamity of others.

But not such are our circumstances; rather should another fare ill, there are many to grieve with him: should he obtain distinction, many to find pleasure with him. Not so again the apostle: For whether, says he, one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. [1 Corinthians 12:26] And the words of him who gives these admonitions, are at one time, What is my hope or joy? Are not even ye? [1 Thessalonians 2:19] at another, Now we live, if you stand fast in the Lord; [1 Thessalonians 3:8] at another, Out of much affliction and anguish of heart I wrote to you; [2 Corinthians 2:4] and, Who is weak, and I am not weak? Who is offended, and I burn not? [2 Corinthians 11:29]

Wherefore then do we still endure the tempest and the billows of the world without, and not run to this calm haven, and leaving the names of good things, go on to the very things themselves? For glory, and dignity, and wealth, and credit, and all such things, are names with them, but with us realities; just as the grievous things, death and dishonor and poverty, and whatever else is like them, are names indeed with us, but realities with them.

And, if you will, let us first bring forward glory, so lovely and desirable with all of them. And I speak not of its being short-lived, and soon put out, but when it is in its bloom, then show it me. Take not away the daubings and colored lines of the harlot, but bring her forward decked out, and exhibit her to us, for me thereupon to expose her deformity. Well then, of course you will tell of her array, and her many lictors, and the heralds' voice, and the listening of all classes, and the silence kept by the populace, and the blows given to all that come in one's way, and the universal gazing. Are not these her splendors? Come then, let us examine whether these things be not vain, and a mere unprofitable imagination. For wherein is the person we speak of the better for these things, either in body, or in soul? For this constitutes the man. Will he then be taller hereby, or stronger, or healthier, or swifter, or will he have his senses keener, and more piercing? Nay, no one could say this. Let us go then to the soul, if haply we may find there any advantage occurring herefrom. What then? Will such a one be more temperate, more gentle, more prudent, through that kind of attendance? By no means, but rather quite the contrary. For not as in the body, so also is the result here. For there the body indeed gains nothing in respect of its proper excellence; but here the mischief is not only the soul's reaping no good fruit, but also its actually receiving much evil therefrom: hurried as it is by such means into haughtiness, and vainglory, and folly, and wrath, and ten thousand faults like them.

But he rejoices, you will say, and exults in these things, and they brighten him up. The crowning point of his evils lies in that word of yours, and the incurable part of the disease. For he that rejoices in these things, would be unwilling however easily to be released from that which is the ground of his evils; yea, he has blocked up against himself the way of healing by this delight. So that here most of all is the mischief, that he is not even pained, but rather rejoices, when the diseases are growing upon him.

For neither is rejoicing always a good thing; since even thieves rejoice in stealing, and an adulterer in defiling his neighbor's marriage bed, and the covetous in spoiling by violence, and the manslayer in murdering. Let us not then look whether he rejoice, but whether it be for something profitable, lest perchance we find his joy to be such as that of the adulterer and the thief.

For wherefore, tell me, does he rejoice? For his credit with the multitude, because he can puff himself up, and be gazed upon? Nay, what can be worse than this desire, and this ill-placed fondness? Or if it be no bad thing, you must leave off deriding the vainglorious and aspersing them with continual mockeries: ye must leave off uttering imprecations on the haughty and contemptuous. But ye would not endure it. Well then, they too deserve plenty of censure, though they have plenty of lictors. And all this I have said of the more tolerable sort of rulers; since the greater part of them we shall find transgressing more grievously than either robbers, or murderers, or adulterers, or spoilers of tombs, from not making a good use of their power. For indeed both their thefts are more shameless, and their butcheries more hardened, and their impurities far more enormous than the others; and they dig through, not one wall, but estates and houses without end, their prerogative making it very easy to them.

And they serve a most grievous servitude, both stooping basely under their passions, and trembling at all their accomplices. For he only is free, and he only a ruler, and more kingly than all kings, who is delivered from his passions.

Knowing then these things, let us follow after the true freedom, and deliver ourselves from the evil slavery, and let us account neither pomp of power nor dominion of wealth, nor any other such thing, to be blessed; but virtue only. For thus shall we both enjoy security here, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, with the Father and the Holy Spirit, world without end. Amen.

Woe unto the world because of offenses: for it must needs be that offenses come: but woe to that man by whom the offense comes.

And if 'it must needs be that offenses come,' (some one of our adversaries may perchance say), why does He lament over the world, when He ought rather to afford succor, and to stretch forth His hand in its behalf? For this were the part of a physician, and a protector, whereas the other might be looked for even from any ordinary person.

What then could we possibly say, in answer to so shameless a tongue? Nay what do you seek for equal to this healing care of His? For indeed being God He became man for you, and took the form of a slave, and underwent all extremities, and left undone none of those things which it concerned Him to do. But inasmuch as unthankful men were nothing the better for this, He laments over them, for that after so much fostering care they continued in their unsoundness.

It was like as if over the sick man, that had had the advantage of much attendance, and who had not been willing to obey the rules of the physician, any one were to lament and say, Woe to such a man from his infirmity, which he has increased by his own remissness. But in that case indeed there is no advantage from the bewailing, but here this too is a kind of healing treatment to foretell what would be, and to lament it. For many oftentimes, though, when advised, they were nothing profited, yet, when mourned for, they amended.

For which reason most of all He used the word Woe, thoroughly to rouse them, and to make them in earnest, and to work upon them to be wakeful. And at the same time He shows forth the good will He had towards those very men and His own mildness, that He mourns for them even when gainsaying, not taking mere disgust at it, but correcting them, both with the mourning, and with the prediction, so as to win them over.

But how is this possible? He may say. For if it must needs be that offenses come, how is it possible to escape these? Because that the offenses come indeed must needs be, but that men should perish is not altogether of necessity. Like as though a physician should say (for nothing hinders our using the same illustration again), it must needs be that this disease should come on, but it is not a necessary consequence that he who gives heed should be of course destroyed by the disease. And this He said, as I mentioned, to awaken together with the others His disciples. For that they may not slumber, as sent unto peace and unto untroubled life, He shows many wars close upon them, from without, from within. Declaring this, Paul said, Without were fightings, within were fears; [2 Corinthians 7:5] and, In perils among false brethren; [2 Corinthians 11:26] and in his discourse to the Milesians too He said, Also of you shall some arise speaking perverse things; [Acts 20:30] and He Himself too said, The man's foes shall be they of his own household. [Matthew 10:36] But when He said, It must needs be, it is not as taking away the power of choosing for themselves, nor the freedom of the moral principle, nor as placing man's life under any absolute constraint of circumstances, that He says these things, but He foretells what would surely be; and this Luke has set forth in another form of expression, It is impossible but that offenses should come. [Luke 17:1]

But what are the offenses? The hindrances on the right way. Thus also do those on the stage call them that are skilled in those matters, them that distort their bodies.

It is not then His prediction that brings the offenses; far from it; neither because He foretold it, therefore does it take place; but because it surely was to be, therefore He foretold it; since if those who bring in the offenses had not been minded to do wickedly, neither would the offenses have come; and if they had not been to come, neither would they have been foretold. But because those men did evil, and were incurably diseased, the offenses came, and He foretells that which is to be.

But if these men had been kept right, it may be said, and there had been no one to bring in an offense, would not this saying have been convicted of falsehood? By no means, for neither would it have been spoken. For if all were to have been kept right, He would not have said, it must needs be that they come, but because He foreknew they would be of themselves incorrigible, therefore He said, the offenses will surely come.

And wherefore did He not take them out of the way? It may be said. Why, wherefore should they have been taken out of the way? For the sake of them that are hurt? But not thence is the ruin of them that are hurt, but from their own remissness. And the virtuous prove it, who, so far from being injured thereby, are even in the greatest degree profited, such as was Job, such as was Joseph, such as were all the righteous, and the apostles. But if many perish, it is from their own slumbering. But if it were not so, but the ruin was the effect of the offenses, all must have perished. And if there are those who escape, let him who does not escape impute it to himself. For the offenses, as I have said, awaken, and render more quick-sighted, and sharper, not only him that is preserved; but even him that has fallen into them, if he rise up again quickly, for they render him more safe, and make him more difficult to overcome; so that if we be watchful, no small profit do we reap from hence, even to be continually awake. For if when we have enemies, and when so many dangers are pressing upon us, we sleep, what should we be if living in security. Nay, if you will, look at the first man. For if having lived in paradise a short time, perchance not so much as a whole day, and having enjoyed delights, he drove on to such a pitch of wickedness, as even to imagine an equality with God, and to account the deceiver a benefactor, and not to keep to one commandment; if he had lived the rest of his life also without affliction, what would he not have done?

2. But when we say these things, they make other objections again, asking, And why did God make him such? God did not make him such, far from it, since then neither would He have punished him. For if we in those matters in which we are the cause, do not find fault with our servant, much more will not the God of all. But whence did this come to pass? one may say. Of himself and his own remissness. What means, of himself? Ask yourself. For if it be not of themselves the bad are bad, do not punish your servant nor reprove your wife for what errors she may commit, neither beat your son, nor blame your friend, nor hate your enemy that does despite to you: for all these deserve to be pitied, not to be punished, unless they offend of themselves. But I am not able to practise self-restraint, one may say. And yet, when you perceive the cause not to be with them, but of another necessity, you can practise self-restraint. When at least a servant being taken with sickness does not the things enjoined him, so far from blaming thou dost rather excuse him. Thus you are a witness, that the one thing is of one's self, the other not of one's self. So that here too, if you knew that he was wicked from being born such, so far from blaming, you would rather have shown him indulgence. For surely, when you make him allowance for his illness, it could not be that you would have refused to make allowance for God's act of creation, if indeed he had been made such from the very first.

And in another way too it is easy to stop the mouths of such men, for great is the abounding power of the truth. For wherefore do you never find fault with your servant, because he is not of a beautiful countenance, that he is not of fine stature in his body, that he is not able to fly? Because these things are natural. So then from blame against his nature he is acquitted, and no man gainsays it. When therefore you blame, you show that the fault is not of nature but of his choice. For if in those things, which we do not blame, we bear witness that the whole is of nature, it is evident that where we reprove, we declare that the offense is of the choice.

Do not then bring forward, I beseech you, perverse reasonings, neither sophistries and webs slighter than the spider's, but answer me this again: Did God make all men? It is surely plain to every man. How then are not all equal in respect of virtue and vice? Whence are the good, and gentle, and meek? Whence are the worthless and evil? For if these things do not require any purpose, but are of nature, how are the one this, the others that? For if by nature all were bad, it were not possible for any one to be good, but if good by nature, then no one bad. For if there were one nature of all men, they must needs in this respect be all one, whether they were to be this, or whether they were to be that.

But if we should say that by nature the one are good, the other bad, which would not be reasonable (as we have shown), these things must be unchangeable, for the things of nature are unchangeable. Nay, mark. All mortals are also liable to suffering; and no one is free from suffering, though he strive without end. But now we see of good many becoming worthless, and of worthless good, the one through remissness, the other by earnestness; which thing most of all indicates that these things do not come of nature.

For the things of nature are neither changed, nor do they need diligence for their acquisition. For like as for seeing and hearing we do not need labor, so neither should we need toils in virtue, if it had been apportioned by nature.

But wherefore did He at all make worthless men, when He might have made all men good? Whence then are the evil things? says he. Ask yourself; for it is my part to show they are not of nature, nor from God.

Come they then of themselves? he says. By no means. But are they unoriginated? Speak reverently, O man, and start back from this madness, honoring with one honor God and the evil things, and that honor the highest. For if they be unoriginate they are mighty, and cannot so much as be plucked up, nor pass into annihilation. For that what is unoriginate is imperishable, is surely manifest to all.

3. And whence also are there so many good, when evil has such great power? How are they that have an origin stronger than that which is unoriginate?

But God destroys these things, he says. When? And how will He destroy what are of equal honor, and of equal strength, and of the same age, as one might say, with Himself?

Oh malice of the devil! How great an evil has he invented! With what blasphemy has he persuaded men to surround God! With what cloak of godliness has he devised another profane account? For desiring to show, that not of Him was the evil, they brought in another evil doctrine, saying, that these things are unoriginate.

Whence then are evils? one may say. From willing and not willing. But the very thing of our willing and not willing, whence is it? From ourselves. But thou dost the same in asking, as if when you had asked, whence is seeing and not seeing? Then when I said, from closing the eyes or not closing the eyes, thou were to ask again; the very closing the eyes or not, whence is it? Then having heard that it was of ourselves, and our will, thou were to seek again another cause.

For evil is nothing else than disobedience to God. Whence then, one may say, did man find this? Why, was it a task to find this? I pray you. Nay, neither do I say this, that this thing is difficult; but whence became he desirous to disobey. From remissness. For having power for either, he inclined rather to this.

But if you are perplexed yet and dizzy at hearing this, I will ask you nothing difficult nor involved, but a simple and plain question. Have you become some time bad? And have you become some time also good? What I mean, is like this. Did you prevail some time over passion, and were you taken again by passion? Have you been overtaken by drunkenness, and have you prevailed over drunkenness? Were you once moved to wrath, and again not moved to wrath? Did you overlook a poor man, and not overlook him? Did you commit whoredom once? And did you become chaste again? Whence then are all these things? Tell me, whence? Nay if you yourself do not tell, I will say. Because at one time you restrained yourself and strove, but after that you became remiss and careless. For to those that are desperate, and are continually in wickedness, and are in a state of senselessness, and are mad, and who are not willing so much as to hear what will amend them, I will not even discourse of self restraint; but to them that have been sometimes in the one, and sometimes in the other, I will gladly speak. Did you once take by violence the things that belonged not to you; and after this, subdued by pity, imparted even of your own unto him that was in need? Whence then this change? Is it not quite plain it is from the mind, and the choice of will?

It is quite plain, and there is no one who would not say this. Wherefore I entreat you to be in earnest, and to cleave to virtue, and you will have no need of these questions. For our evils are mere names, if we be willing. Inquire not then whence are evils, neither perplex yourself; but having found that they are from remissness only, flee the evil deeds.

And if any one should say, that these things come not from us; whenever you see him angry with his servants, and provoked with his wife, and blaming a child, and condemning them who injure him, say to him, how then did you say, that evils come not from us? For if they be not from us, wherefore do you find fault? Say again; is it of yourself you revile, and insultest? For if it be not of yourself, let no man be angry with you; but if it be of yourself, of yourself and of your remissness are your evil deeds.

But what? Do you think there are some good men? For if indeed no man is good, whence have you this word? Whence are praises? But if there are good men, it is quite plain that they will also reprove the bad. Yet if no one is voluntarily wicked, nor of himself, the good will be found to be unjustly reproving the bad, and they themselves too will be in this way bad again. For what can be worse than to subject the guiltless to accusations? But if they continue in our estimation good men, though reproving, and this especially is a proof of their goodness, even to the very fools it is hereby plain, that no one is ever by necessity bad.

But if after all this you would still inquire, whence are evils? I would say, from remissness, from idleness, from keeping company with the bad, from contempt of virtue; hence are both the evils themselves, and the fact that some inquire, whence are the evils. Since of them surely who do right no one inquires about these things, of them that are purposed to live equitably and temperately; but they, who dare to commit wicked acts, and wish to devise some foolish comfort to themselves by these discussions, do weave spiders' webs.

But let us tear these in pieces not by our words only, but by our deeds too. For neither are these things of necessity. For if they were of necessity, He would not have said, Woe to the man, by whom the offense comes. [Matthew 18:7] For those only does he bewail, who are wicked by their choice.

And if He says by whom, marvel not. For not as though another were bringing in it by him, does He say this, but viewing him as himself causing the whole. For the Scripture is wont to say, by whom, for of whom; as when it says, I have gotten a man by God, putting not the second cause, but the first; and again, Is not the interpretation of them by God, [Genesis 40:8] and, God is faithful, by whom you are called unto the fellowship of His Son. [1 Corinthians 1:9]

4. And that you may learn that it is not of necessity, hear also what follows. For after bewailing them, He says, If your hand, or your foot offend you, cut them off, and cast them from you: for it is better for you to enter into life halt or maimed, rather than having two hands or feet to be cast into the fire. And if your right eye offend you, pluck it out; it is better for you to enter into life with one eye, than having two eyes to be cast into the furnace of fire; not saying these things of limbs; far from it; but of friends, of relations, whom we regard in the rank of necessary members. This He had both said further back, and now He says it. For nothing is so hurtful as bad company. For what things compulsion cannot, friendship can often effect, both for hurt, and for profit. Wherefore with much earnestness He commands us to cut off them that hurt us, intimating these that bring the offenses.

Do you see how He has put away the mischief that would result from the offenses? By foretelling that there surely will be offenses, so that they might find no one in a state of carelessness, but that looking for them men might be watchful. By showing the evils to be great (for He would not have said without purpose, Woe to the world because of the offenses, but to show that great is the mischief therefrom), by lamenting again in stronger terms over him that brings them in. For the saying, But woe to that man, was that of one showing that great was the punishment, but not this only, but also by the comparison which He added He increased the fear.

Then He is not satisfied with these things, but He shows also the way, by which one may avoid the offenses.

But what is this? The wicked, says He, though they be exceeding dear friends to you, cut off from your friendship.

And He gives a reason that cannot be gainsaid. For if they continue friends, you will not gain them, but you will lose yourself besides; but if you should cut them off, your own salvation at least you will gain. So that if any one's friendship harms you, cut it off from you. For if of our own members we often cut off many, when they are both in an incurable state, and are ruining the rest, much more ought one to do this in the case of friends.

But if evils were by nature, superfluous were all this admonition and advice, superfluous the precaution by the means that have been mentioned. But if it be not superfluous, as surely it is not superfluous, it is quite clear that wickedness is of the will.

Take heed that you despise not one of these little ones; for I say unto you, that their angels do always behold the face of my Father which is in Heaven.

He calls little ones not them that are really little, but them that are so esteemed by the multitude, the poor, the objects of contempt, the unknown (for how should he be little who is equal in value to the whole world; how should he be little, who is dear to God?); but them who in the imagination of the multitude are so esteemed.

And He speaks not of many only, but even of one, even by this again warding off the hurt of the many offenses. For even as to flee the wicked, so also to honor the good, has very great gain, and would be a twofold security to him who gives heed, the one by rooting out the friendships with them that offend, the other from regarding these saints with respect and honor.

Then in another way also He makes them objects of reverence, saying, That their angels do always behold the face of my Father which is in Heaven.

Hence it is evident, that the saints have angels, or even all men. For the apostle too says of the woman, That she ought to have power on her head because of the angels. [1 Corinthians 10:10] And Moses, He set the bounds of the nations according to the number of the angels of God. [Deuteronomy 32:8]

But here He is discoursing not of angels only, but rather of angels that are greater than others. But when He says, The face of my Father, He means nothing else than their fuller confidence, and their great honor.

For the Son of Man has come to save that which was lost.

Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. For how think ye? says He; If a man have an hundred sheep, and one of them be gone astray, does he not leave the ninety and nine, and goes into the mountains, and seeks that which is gone astray? And if so be that he find it, he rejoices over it more than over the ninety and nine, which went not astray. Even so it is not will before your Father, that one of these little ones should perish. [Matthew 18:12-14]

Do you see by how many things He is urging to the care of our mean brethren. Say not then, Such a one is a blacksmith, a shoemaker, he is a ploughman, he is a fool, and so despise him. For in order that you should not feel this, see by how many motives He persuades you to practise moderation, and presses you into a care for these. He set a little child, and says, Be as little children. And, Whosoever receives such a little child receives me; and, Whosoever shall offend, shall suffer the utmost penalties. And He was not even satisfied with the comparison of the millstone, but added also His woe, and commanded us to cut off such, though they be in the place of hands and eyes to us. And by the angels again that are entrusted with these same mean brethren, He makes them objects of veneration, and from His own will and passion (for when He said, The Son of Man has come to save that which was lost, He signifies even the cross, like as Paul says, speaking of a brother, For whom Christ died); and from the Father, for that neither to Him does it seem good that one should perish; and from common custom, because the shepherd leaves them that are safe, and seeks what is lost; and when he has found what had gone astray, he is greatly delighted at the finding and the saving of this.

5. If then God thus rejoices over the little one that is found, how do you despise them that are the objects of God's earnest care, when one ought to give up even one's very life for one of these little ones? But is he weak and mean? Therefore for this very cause most of all, one ought to do everything in order to preserve him. For even He Himself left the ninety and nine sheep, and went after this, and the safety of so many availed not to throw into the shade the loss of one. But Luke says, that He even brought it on his shoulders, and that There was greater joy over one sinner that repents, than over ninety and nine just persons. [Luke 15:7] And from His forsaking those that were saved for it, and from His taking more pleasure in this one, He showed His earnestness about it to be great.

Let us not then be careless about such souls as these. For all these things are said for this object. For by threatening, that he who has not become a little child should not so much as at all set foot in the Heavens, and speaking of the millstone, He has brought down the haughtiness of the boastful; for nothing is so hostile to love as pride; and by saying, It must needs be that offenses come, He made them to be wakeful; and by adding, Woe unto him by whom the offense comes, He has caused each to endeavor that it be not by him. And while by commanding to cut off them that offend He made salvation easy; by enjoining not to despise them, and not merely enjoining, but with earnestness (for take heed, says He, that you despise not one of these little ones), and by saying, Their angels behold the face of my Father, and, For this end am I come, and my Father wills this, He has made those who should take care of them more diligent.

Do you see what a wall He has set around them, and what earnest care He takes of them that are contemptible and perishing, at once threatening incurable ills to them that make them fall, and promising great blessings to them that wait upon them, and take care of them, and bringing an example from Himself again and from the Father?

Him let us also imitate, refusing none of the tasks that seem lowly and troublesome for our brethren's sake; but though we have to do service, though he be small, though he be mean for whom this is done, though the work be laborious, though we must pass over mountains and precipices, let all things be held endurable for the salvation of our brother. For a soul is an object of such earnest care to God, that He spared not His own Son. [Romans 8:32]

Wherefore I entreat, when morning has appeared, straightway as we come out of our house, let us have this one object in view, this earnest care above all, to rescue him that is in danger; I do not mean this danger only that is known by sense, for this is not danger at all, but the danger of the soul, that which is brought upon men by the devil.

For the merchant too, to increase his wealth, crosses the sea; and the artisan, to add to his substance, does all things. Let us also then not be satisfied with our own salvation only, since else we destroy even this. For in a war too, and in an engagement, the soldier who is looking to this only how he may save himself by flight, destroys the rest also with himself; much as on the other hand the noble-minded one, and he who stands in arms in defense of the others, with the others preserves himself also. Since then our state too is a war, and of all wars the bitterest, and an engagement and a battle, even as our King commanded us, so let us set ourselves in array in the engagement, prepared for slaughter, and blood, and murders, looking to salvation in behalf of all, and cheering them that stand, and raising up them that are down. For indeed many of our brethren lie fallen in this conflict, having wounds, wallowing in blood, and there is none to heal, not any one of the people, not a priest, no one else, no one to stand by, no friend, no brother, but we look every man to his own things.

By reason of this we maim our own interests also. For the greatest confidence and means of approval is the not looking to our own things.

Therefore I say, are we weak and easy to be overcome both by men, and by the devil, because we seek the opposite to this, and lock not our shields one with another, neither are fortified with godly love, but seek for ourselves other motives of friendship, some from relationship, some from long acquaintance, some from community of interest, some from neighborhood; and from every cause rather are we friends, than from godliness, when one's friendships ought to be formed upon this only. But now the contrary is done; with Jews and with Greeks we sometimes become friends, rather than with the children of the church.

6. Yes, says he, because the one is worthless, but the other kind and gentle. What do you say? Do you call your brother worthless, who art commanded not to call him so much as Raca? And are you not ashamed, neither do you blush, at exposing your brother, your fellow member, him that has shared in the same birth with you, that has partaken of the same table?

But if you have any brother after the flesh, if he should perpetrate ten thousand evil deeds, you labor to conceal him, and accountest yourself also to partake of the shame, when he is disgraced; but as to your spiritual brother, when you ought to free him from calumny, thou dost rather encompass him with ten thousand charges against him?

Why he is worthless and insufferable, you may say. Nay then for this reason become his friend, that you may put an end to his being such a one, that you may convert him, that you may lead him back to virtue.— But he obeys not, you will say, neither does he bear advice.— Whence do you know it? What, have you admonished him, and attempted to amend him?— I have admonished him often, you will say. How many times?— Oftentimes, both once, and a second time.— Oh! Is this often? Why, if you had done this throughout all the time, ought thou to grow weary, and to give it up? Do you see not how God is always admonishing us, by the prophets, by the apostles, by the evangelists? What then? Have we performed all? And have we been obedient in all things? By no means. Did He then cease admonishing? Did He hold His peace? Does He not say each day, You cannot serve God, and mammon [Matthew 6:24] and with many, the superfluity and the tyranny of wealth yet increases? Does He not cry aloud each day, Forgive, and you shall have forgiveness, [Luke 6:37] and we become wild beasts more and more? Does He not continually admonish to restrain desire, and to keep the mastery over wicked lust, and many wallow worse than swine in this sin? But nevertheless, He ceases not speaking.

Wherefore then do we not consider these things with ourselves, and say that even with us God reasons, and abstains not from doing this, although we disobey Him in many things?

Therefore He said that, Few are the saved. For if virtue in ourselves suffices not for our salvation, but we must take with us others too when we depart; when we have saved neither ourselves, nor others, what shall we suffer? Whence shall we have any more a hope of salvation?

But why do I blame for these things, when not even of them that dwell with us do we take any account, of wife, and children, and servants, but we have care of one thing instead of another, like drunken men, that our servants may be more in number, and may serve us with much diligence, and that our children may receive from us a large inheritance, and that our wife may have ornaments of gold, and costly garments, and wealth; and we care not at all for themselves, but for the things that belong to them. For neither do we care for our own wife, nor provide for her, but for the things that belong to the wife; neither for the child, but for the things of the child.

And we do the same as if any one seeing a house in a bad state, and the walls giving way, were to neglect to raise up these, and to make up great fences round it without; or when a body was diseased, were not to take care of this, but were to weave for it gilded garments; or when the mistress was ill, were to give heed to the maidservants, and the looms, and the vessels in the house, and mind other things, leaving her to lie and moan.

For this is done even now, and when our soul is in evil and wretched case, and angry, and reviling, and lusting wrongly, and full of vainglory, and at strife, and dragged down to the earth, and torn by so many wild beasts, we neglect to drive away the passions from her, and are careful about house and servants. And while if a bear has escaped by stealth, we shut up our houses, and run along by the narrow passages, so as not to fall in with the wild beast; now while not one wild beast, but many such thoughts are tearing in pieces the soul, we have not so much as a feeling of it. And in the city we take so much care, as to shut up the wild beasts in solitary places and in cages, and neither at the senate house of the city, nor at the courts of justice, nor at the king's palace, but far off somewhere at a distance do we keep them chained; but in the case of the soul, where the senate house is, where the King's palace, where the court of justice is, the wild beasts are let loose, crying and making a tumult about the mind itself and the royal throne. Therefore all things are turned upside down, and all is full of disturbance, the things within, the things without, and we are in nothing different from a city thrown into confusion from being overrun by barbarians; and what takes place in us is as though a serpent were setting on a brood of sparrows, and the sparrows, with their feeble cries, were flying about every way affrighted, and full of trouble, without having any place whither to go and end their consternation.

7. Wherefore I entreat, let us kill the serpent, let us shut up the wild beasts, let us stifle them, let us slay them, and these wicked thoughts let us give over to the sword of the Spirit, lest the prophet threaten us also with such things as he threatened Judea, that The wild asses shall dance there, and porcupines, and serpents.

For there are, there are even men worse than wild asses, living as it were in the wilderness, and kicking; yea the more part of the youth among us is like this. For indeed having wild lusts they thus leap, they kick, going about unbridled, and spend their diligence on no becoming object.

And the fathers are to blame, who while they constrain the horsebreakers to discipline their horses with much attention, and suffer not the youth of the colt to go on long untamed, but put upon it both a rein, and all the rest, from the beginning; but their own young ones they overlook, going about for a long season unbridled, and without temperance; disgracing themselves, by fornications, and gamings, and continuings in the wicked theatres, when they ought before fornication to give him to a wife, to a wife chaste, and highly endued with wisdom; for she will both bring off her husband from his most disorderly course of life, and will be instead of a rein to the colt.

For indeed fornications and adulteries come not from any other cause, than from young men's being unrestrained. For if he have a prudent wife, he will take care of house and honor and character. But he is young, you say. I know it too. For if Isaac was forty years old when he took his bride, passing all that time of his life in virginity, much more ought young men under grace to practise this self-restraint. But oh what grief! You do not endure to take care of their chastity, but you overlook their disgracing, defiling themselves, becoming accursed; as though ye knew not that the profit of marriage is to preserve the body pure, and if this be not so, there is no advantage of marriage. But ye do the contrary; when they are filled with countless stains, then ye bring them to marriage without purpose and without fruit.

Why I must wait, you will say, that he may become approved, that he may distinguish himself in the affairs of the state; but of the soul you have no consideration, but you overlook it as a cast-away. For this reason all things are full of confusion, and disorder, and trouble, because this is made a secondary matter, because necessary things are neglected, but the unimportant obtain much forethought.

Do you not know, that you can do no such kindness to the youth, as to keep him pure from whorish uncleannness? For nothing is equal to the soul. Because, What is a man profited, says He, if he shall gain the whole world, but lose his own soul. [Matthew 16:26] But because the love of money has overturned and cast down all, and has thrust aside the strict fear of God, having seized upon the souls of men, like some rebel chief upon a citadel; therefore we are careless both of our children's salvation, and of our own, looking to one object only, that having become wealthier, we may leave riches to others, and these again to others after them, and they that follow these to their posterity, becoming rather a kind of passers on of our possessions and of our money, but not masters.

Hence great is our folly; hence the free are less esteemed than the slaves. For slaves we reprove, if not for their sake, yet for our own; but the free enjoy not the benefit even of this care, but are more vile in our estimation than these slaves. And why do I say, than our slaves? For our children are less esteemed than cattle; and we take care of horses and asses rather than of children. And should one have a mule, great is his anxiety to find the best groom, and not one either harsh, or dishonest, or drunken, or ignorant of his art; but if we have set a tutor over a child's soul, we take at once, and at random, whoever comes in our way. And yet than this art there is not another greater. For what is equal to training the soul, and forming the mind of one that is young? For he that has this art, ought to be more exactly observant than any painter and any sculptor.

But we take no account of this, but look to one thing only, that he may be trained as to his tongue. And to this again we have directed our endeavors for money's sake. For not that he may be able to speak, but that he may get money, does he learn speaking; since if it were possible to grow rich even without this, we should have no care even for this.

Do you see how great is the tyranny of riches? How it has seized upon all things, and having bound them like some slaves or cattle, drags them where it will?

But what are we advantaged by such accusations against it? For we indeed shoot at it in words, but it prevails over us in deeds. Nevertheless, not even so shall we cease to shoot at it with words from our tongue. For if any advance is made, both we are gainers and you; but if you continue in the same things, all our part at least has been performed.

But may God both deliver you from this disease, and cause us to glory in you, for to Him be glory, and dominion, world without end. Amen.

If your brother shall trespass against you, go and tell him his fault between you and him alone. If he shall hear you, you have gained your brother.

For, since He had used vehement language against them that cause offense, and on every hand had moved them to fear; in order that the offended might not in this way on the other hand become supine, neither supposing all to be cast upon others, should be led on to another vice, soften in themselves, and desiring to be humored in everything, and run upon the shoal of pride; do you see how He again checks them also, and commands the telling of the faults to be between the two alone, lest by the testimony of the many he should render his accusation heavier, and the other, become excited to opposition, should continue incorrigible.

Wherefore He says, Between you and him alone, and, If he shall hear you, you have gained your brother. What is, If he shall hear you? If he shall condemn himself, if he shall be persuaded that he has done wrong.

You have gained your brother. He did not say, You have a sufficient revenge, but, You have gained your brother, to show that there is a common loss from the enmity. For He said not, He has gained himself only, but, thou too hast gained him, whereby He showed that both the one and the other were losers before this, the one of his brother, the other of his own salvation.

This, when He sat on the mount also, He advised; at one time bringing him who has given the pain to him that had been pained, and saying, Be reconciled to your brother, rememberest that thy brother hath aught against thee, go away, be reconciled," etc.—R.] and at another commanding him that had been wronged to forgive his neighbor. For He taught men to say, Forgive us our debts, like as we forgive our debtors. [Matthew 6:12]

But here He is devising another mode. For not him that gave the pain, does He now call upon, but him that was pained He brings to this one. For because this who has done the wrong would not easily come to make excuse, out of shame, and confusion of face, He draws that other to him, and not merely so, but in such way as also to correct what has been done. And He says not, Accuse, nor Charge him, nor Demand satisfaction, and an account, but, Tell him of his fault, says He. For he is held in a kind of stupor through anger and shame with which he is intoxicated; and thou, who art in health, must go your way to him that is ill, and make the tribunal private, and the remedy such as may be readily received. For to say, Tell him of his fault, is nothing else than Remind him of his error, tell him what you have suffered at his hand, which very thing, if it be done as it ought, is the part of one making excuse for him, and drawing him over earnestly to a reconciliation.

What then, if he should disobey, and be disposed to abide in hardness? Take with yourself yet one or two, that in the mouth of two witnesses every word may be established. For the more he is shameless, and bold, the more ought we to be active for his cure, not in anger and indignation. For the physician in like manner, when he sees the malady obstinate, does not give up nor grow impatient, but then makes the more preparation; which He commands us to do in this case too.

For since you appeared to be too weak alone, make yourself more powerful by this addition. For surely the two are sufficient to convict him that has sinned. Do you see how He seeks not the good of him that has been pained only, but of him also that has given the pain. For the person injured is this one who is taken captive by his passion, he it is that is diseased, and weak, and infirm. Wherefore He often sends the other to this one, now alone, and now with others; but if he continue in it, even with the church. For, Tell it, says He, to the Church. [Matthew 18:17] For if He were seeking this one's advantage only, He would not have commanded to pardon, seventy times seven, one repenting. He would not so often have set so many over him to correct his passion; but if he had remained incorrigible after the first conference would have let him be; but now once, and twice, and thrice, He commands to attempt his cure, and now alone and now with two, now with more.

Wherefore, with respect to them that are without He says no such thing, but, If any one smite you, He says, on your right cheek, turn to him the other also, [Matthew 5:39] but here not in such wise. For what Paul means, saying, What have I to do to judge them also that are without? [1 Corinthians 5:12] but the brethren he commands both to tell of their faults, and to avoid them, and to cut them off, not being obedient, that they may be ashamed; this Himself also does here, making these laws about the brethren; and He sets three over him for teachers and judges, to teach him the things that are done at the time of his drunkenness. For though it be himself that has said and done all those unreasonable things, yet he will need others to teach him this, like as the drunken man. For anger and sin is a more frantic thing than any drunkenness, and puts the soul in greater distraction.

Who, for instance, was wiser than David? Yet for all that, when he had sinned he perceived it not, his lust keeping in subjection all his reasoning powers, and like some smoke filling his soul. Therefore he stood in need of a lantern from the prophet, and of words calling to his mind what he had done. Wherefore here also He brings these to him that has sinned, to reason with him about the things he had done.

2. But for what reason does He command this one to tell him of his fault, and not another? Because this man he would endure more quietly, this, who has been wronged, who has been pained, who has been despitefully used. For one does not bear in the same way being told by another of one's fault concerning him that has been insulted, as by the insulted person himself, especially when this person is alone convicting him. For when he who should demand justice against him, even this one appears to be caring for his salvation, this will have more power than anything in the world to shame him.

Do you see how this is done not for the sake of just punishment, but of amendment? Therefore He does not at once command to take with him the two, but when himself has failed; and not even then does He send forth a multitude against him; but makes the addition no further than two, or even one; but when he has contemned these too, then and not till then He brings him out to the church.

So much earnestness does He show, that our neighbor's sins be not exposed by us. And indeed He might have commanded this from the first, but that this might not be, He did not command it, but after a first and second admonition He appoints this.

But what is, In the mouth of two or three witnesses every word shall be established? You have a sufficient testimony. His meaning is, that you have done all your part, that you have left undone none of the things which it pertained to you to do.

But if he shall neglect to hear them also, tell it to the church, that is, to the rulers of it; but if he neglect to hear the church, let him be to you as an heathen man and a publican. For after this such a one is incurably diseased.

But mark thou, I pray you, how everywhere He puts the publican for an example of the greatest wickedness. For above too He says, Do not even the publicans the same? [Matthew 5:46] And further on again, Even the publicans and the harlots shall go before you into the Kingdom of Heaven, [Matthew 21:31] that is, they who are utterly reprobated and condemned. Let them hearken, who are rushing upon unjust gains, who are counting up usuries upon usuries.

But why did He set him with these? To soothe the person wronged, and to alarm him. Is this only then the punishment? Nay, but hear also what follows. Whatsoever you shall bind on earth shall be bound in Heaven. And He did not say to the ruler of the church, Bind such a man, but, If you bind, committing the whole matter to the person himself, who is aggrieved, and the bonds abide indissoluble. Therefore he will suffer the utmost ills; but not he who has brought him to account is to blame, but he who has not been willing to be persuaded.

Do you see how He has bound him down with twofold constraint, both by the vengeance here, and by the punishment hereafter? But these things has He threatened, that these circumstances may not arise, but that fearing, at once the being cast out of the church, and the danger from the bond, and the being bound in Heaven, he may become more gentle. And knowing these things, if not at the beginning, at any rate in the multitude of the tribunals he will put off his anger. Wherefore, I tell you, He has set over him a first, and a second, and a third court, so that though he should neglect to hear the first, he may yield to the second; and even if he should reject that, he may fear the third; and though he should make no account of this, he may be dismayed at the vengeance to come, and at the sentence and judgment to proceed from God.

And again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven. For where two or three are gathered together in my name, there am I in the midst of them. [Matthew 18:19-20]

Do you see how by another motive also He puts down our enmities, and takes away our petty dissensions, and draws us one to another, and this not from the punishment only which has been mentioned, but also from the good things which spring from charity? For having denounced those threats against contentiousness, He puts here the great rewards of concord, if at least they who are of one accord do even prevail with the Father, as touching the things they ask, and have Christ in the midst of them.

Are there then indeed nowhere two of one accord? Nay, in many places, perchance even everywhere. How then do they not obtain all things? Because many are causes of their failing. For either they often ask things inexpedient. And why do you marvel, if this is the case with some others, whereas it was so even with Paul, when he heard, My grace is sufficient for you; for my strength is perfected in weakness. Or they are unworthy to be reckoned with them that heard these words, and contribute not their own part, but He seeks for such as are like them; therefore He says of you, of the virtuous, of them that show forth an angelic rule of life. Or they pray against them that have aggrieved them, seeking for redress and vengeance; and this kind of thing is forbidden, for, Pray, says He, for your enemies. [Matthew 5:44] Or having sins unrepented they ask mercy, which thing it is impossible to receive, not only if themselves ask it, but although others having much confidence towards God entreat for them, like as even Jeremiah praying for the Jews did hear, Pray not thou for this people, because I will not hear you. [Jeremiah 11:14]

But if all things are there, and thou ask things expedient, and contribute all your own part, and exhibit an apostolic life, and have concord and love towards your neighbor, you will obtain on your entreaty; for the Lord is loving towards man.

3. Then because He had said, Of my Father, in order that He might show that it is Himself that gives, and not He who begot Him only, He added, For wheresoever two or three are gathered together in my name, there am I in the midst of them.

What then? Are there not two or three gathered together in His name? There are indeed, but rarely. For not merely of the assembling does He speak, neither this does He require only; but most surely, as I said before also, the rest of virtue too together with this, and besides, even this itself He requires with great strictness. For what He says is like this, If any holds me the principal ground of his love to his neighbors, I will be with Him, if he be a virtuous man in other respects.

But now we see the more part having other motives of friendship. For one loves, because he is loved, another because he has been honored, a third because such a one has been useful to him in some other worldly matter, a fourth for some other like cause; but for Christ's sake it is a difficult thing to find any one loving his neighbor sincerely, and as he ought to love him. For the more part are bound one to another by their worldly affairs. But Paul did not love thus, but for Christ's sake; wherefore even when not loved in such wise as he loved, he did not cease his love, because he had planted a strong root of his affection; but not so our present state, but on inquiry we shall find with most men anything likely to produce friendship rather than this. And if any one bestowed on me power in so great a multitude to make this inquiry, I would show the more part bound one to another by worldly motives.

And this is evident from the causes that work enmity. For because they are bound one to another by these temporal motives, therefore they are neither fervent towards one another, nor constant, but insult, and loss of money, and envy, and love of vainglory, and every such thing coming upon them, severs the love-tie. For it finds not the root spiritual. Since if indeed it were such, no worldly thing would dissolve things spiritual. For love for Christ's sake is firm, and not to be broken, and impregnable, and nothing can tear it asunder; not calumnies, not dangers, not death, no other thing of this kind. For though he suffer ten thousand things, who thus loves; looking to the ground of his love, he will not desist. For he who loves because of being loved, should he meet with anything painful, puts an end to his love; but he who is bound by this, will never desist.

Wherefore Paul also said, Charity never fails. For what have you to say? That when honored he insults? That receiving benefits he was minded to slay you? But even this works upon you to love more, if you love for Christ's sake. For what things are in the rest subversive of love, these here become apt to produce it. How? First, because such a one is to you a cause of rewards; secondly, because he that is so disposed stands in need of more succor, and much attention. Therefore I say, he who thus loves inquires not about race, nor country, nor wealth, nor his love to himself, nor any other such matter, but though he be hated, though he be insulted, though he be slain, continues to love, having as a sufficient ground for love, Christ; wherefore also he stands steadfast, firm, not to be overthrown, looking unto Him.

For Christ too so loved his enemies, having loved the obstinate, the injurious, the blasphemers, them that hated Him, them that would not so much as see Him; them that were preferring wood and stones to Him, and with the highest love beyond which one cannot find another. For greater love has no man than this, He says, that one lay down his life for his friends. [John 15:13]

And those even that crucified Him, and acted in so many instances with contumely against Him, see how He continues to treat with kindness. For even to His Father He speaks for them, saying, Forgive them, for they know not what they do. And He sent His disciples moreover, after these things, unto them.

This love then let us also imitate, unto this let us look, that being followers of Christ, we may attain both unto the good things here, and unto those to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.

Then came Peter to Him, and said, Lord, how oft shall my brother sin against me, and I forgive him? Till seven times? Jesus says unto him, I say not unto you, Until seven times, but, Until seventy times seven.

Peter supposed he was saying something great, wherefore also as aiming at greatness he added, Until seven times? For this thing, says he, which You have commanded to do, how often shall I do? For if he forever sins, but forever when reproved repents, how often do you command us to bear with this man? For with regard to that other who repents not, neither acknowledges his own faults, You have set a limit, by saying, Let him be to you as the heathen and the publican; but to this no longer so, but You have commanded to accept him.

How often then ought I to bear with him, being told his faults, and repenting? Is it enough for seven times?

What then says Christ, the good God, who is loving towards man? I say not unto you, until seven times, but, until seventy times seven, not setting a number here, but what is infinite and perpetual and forever. For even as ten thousand times signifies often, so here too. For by saying, The barren has borne seven, [1 Samuel 2:5] the Scripture means many. So that He has not limited the forgiveness by a number, but has declared that it is to be perpetual and forever.

This at least He indicated by the parable that is put after. For that He might not seem to any to enjoin great things and hard to bear, by saying, Seventy times seven, He added this parable, at once both leading them on to what He had said, and putting down him who was priding himself upon this, and showing the act was not grievous, but rather very easy. Therefore let me add, He brought forward His own love to man, that by the comparison, as He says, you might learn, that though thou forgive seventy times seven, though thou continually pardon your neighbor for absolutely all his sins, as a drop of water to an endless sea, so much, or rather much more, does your love to man come short in comparison of the boundless goodness of God, of which you stand in need, for that you are to be judged, and to give an account.

Wherefore also He went on to say, The Kingdom of Heaven is likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, he commanded him to be sold, and his wife, and his children, and all that he had.

Then after this man had enjoyed the benefit of mercy, he went out, and took by the throat his fellow-servant, which owed him an hundred pence; [Matthew 18:28] and having by these doings moved his lord, he caused him to cast him again into prison, until he should pay off the whole.

Do you see how great the difference between sins against man and against God? As great as between ten thousand talents, and a hundred pence, or rather even much more. And this arises both from the difference of the persons, and the constant succession of our sins. For when a man looks at us, we stand off and shrink from sinning: but when God sees us every day, we do not forbear, but do and speak all things without fear.

But not hereby alone, but also from the benefit and from the honor of which we have partaken, our sins become more grievous.

And if you are desirous to learn how our sins against Him are ten thousand talents, or rather even much more, I will try to show it briefly. But I fear lest to them that are inclined to wickedness, and love continually to sin, I should furnish still greater security, or should drive the meeker sort to despair, and they should repeat that saying of the disciples, who can be saved?

Nevertheless for all that I will speak, that I may make those that attend more safe, and more meek. For they that are incurably diseased, and past feeling, even without these words of mine, do not depart from their own carelessness, and wickedness; and if even from hence they derive greater occasion for contempt, the fault is not in what is said, but in their insensibility; since what is said surely is enough both to restrain those that attend to it, and to prick their hearts; and the meeker sort, when they see on the one hand the greatness of their sins, and learn also on the other hand the power of repentance, will cleave to it the more, wherefore it is needful to speak.

I will speak then, and will set forth our sins, both wherein we offend against God, and wherein against men, and I will set forth not each person's own, but what are common; but his own let each one join to them after that from his conscience.

And I will do this, having first set forth the good deeds of God to us. What then are His good deeds? He created us when we were not, and made all things for our sakes that are seen, Heaven, sea, air, all that in them is, living creatures, plants, seeds; for we must needs speak briefly for the boundless ocean of the works. Into us alone of all that are on earth He breathed a living soul such as we have, He planted a garden, He gave a help-meet, He set us over all the brutes, He crowned us with glory and honor.

After that, when man had been unthankful towards his benefactor, He vouchsafed unto him a greater gift.

2. For look not to this only, that He cast him out of paradise, but mark also the gain that arose from thence. For after having cast him out of paradise, and having wrought those countless good works, and having accomplished His various dispensations, He sent even His own Son for the sake of them that had been benefited by Him and were hating Him, and opened Heaven to us, and unfolded paradise itself, and made us sons, the enemies, the unthankful.

Wherefore it were even seasonable now to say, O the depth of the riches both of the wisdom and knowledge of God! [Romans 11:33]

And He gave us also a baptism of the re mission of sins, and a deliverance from vengeance, and an inheritance of a kingdom, and He promised numberless good things on our doing what is right, and stretched forth His hand, and shed abroad His Spirit into our hearts.

What then? After so many and such great blessings, what ought to be our disposition; should we indeed, even if each day we died for Him who so loves us, make due recompense, or rather should we repay the smallest portion of the debt? By no means, for moreover even this again is turned to our advantage.

How then are we disposed, whose disposition ought to be like this? Each day we insult His law. But be ye not angry, if I let loose my tongue against them that sin, for not you only will I accuse, but myself also.

Where then would ye that I should begin? With the slaves, or with the free? With them that serve in the army, or with private persons? With the rulers, or with the subjects? With the women, or with the men? With the aged men, or with the young? With what age? With what race? With what rank? With what pursuit?

Would ye then that I should make the beginning with them that serve as soldiers? What sin then do not these commit every day, insulting, reviling, frantic, making a gain of other men's calamities, being like wolves, never clear from offenses, unless one might say the sea too was without waves. What passion does not trouble them? What disease does not lay siege to their soul?

For to their equals they show a jealous disposition, and they envy, and seek after vainglory; and to those that are subject to them, their disposition is covetous; but to them that have suits, and run unto them as to a harbor, their conduct is that of enemies and perjured persons. How many robberies are there with them! How many frauds! How many false accusations, and meannesses! How many servile flatteries!

Come then, let us apply in each case the law of Christ. He that says to his brother, You fool, shall be in danger of hell fire. [Matthew 5:22] He that has looked on a woman to lust after her, has already committed adultery with her. [Matthew 5:28] Unless one humble himself as the little child, he shall not enter into the Kingdom of Heaven.

But these even study haughtiness, becoming towards them that are subject to them, and are delivered into their hands, and who tremble at them, and are afraid of them, more fierce than a wild beast; for Christ's sake doing nothing, but all things for the belly, for money, for vainglory.

Can one indeed reckon up in words the trespass of their actions? What should one say of their decisions, their laughter, their unseasonable discourses, their filthy language? But about covetousness one cannot so much as speak. For like as the monks on the mountains know not even what covetousness is, so neither do these; but in an opposite way to them. For they indeed, because of being far removed from the disease, know not the passion, but these, by reason of being exceedingly intoxicated with it, have not so much as a perception how great the evil is. For this vice has so thrust aside virtue and tyrannises, that it is not accounted so much as a heavy charge with those madmen.

But will you, that we leave these, and go to others of a gentler kind? Come then, let us examine the race of workmen and artisans. For these above all seem to live by honest labors, and the sweat of their own brow. But these too, when they do not take heed to themselves, gather to themselves many evils from hence. For the dishonesty that arises from buying and selling they bring into the work of honest labor, and add oaths, and perjuries, and falsehoods to their covetousness often, and are taken up with worldly things only, and continue riveted to the earth; and while they do all things that they may get money, they do not take much heed that they may impart to the needy, being always desirous to increase their goods. What should one say of the revilings that are uttered touching such matters, the insults, the loans, the usurious gains, the bargains full of much mean trafficking, the shameless buyings and sellings.

3. But will you that we leave these too, and go to others who seem to be more just? Who then are they? They that are possessed of lands, and reap the wealth that springs from the earth. And what can be more unjust than these? For if any one were to examine how they treat their wretched and toil-worn laborers, he will see them to be more cruel than savages. For upon them that are pining with hunger, and toiling throughout all their life, they both impose constant and intolerable payments, and lay on them laborious burdens, and like asses or mules, or rather like stones, do they treat their bodies, allowing them not so much as to draw breath a little, and when the earth yields, and when it does not yield, they alike wear them out, and grant them no indulgence. And what can be more pitiable than this, when after having labored throughout the whole winter, and being consumed with frost and rain, and watchings, they go away with their hands empty, yea moreover in debt, and fearing and dreading more that this famine and shipwreck, the torments of the overlookers, and their dragging them about, and their demands, and their imprisonments, and the services from which no entreaty can deliver them!

Why should one speak of the merchandise which they make of them, the sordid gains which they gain by them, by their labors and their sweat filling winepresses, and wine vats, but not suffering them to take home so much as a small measure, but draining off the entire fruits into the casks of their wickedness, and flinging to them for this a little money?

And new kinds of usuries also do they devise, and not lawful even according to the laws of the heathens, and they frame contracts for loans full of many a curse. For not the hundredth part of the sum, but the half of the sum they press for and exact; and this when he of whom it is exacted has a wife, is bringing up children, is a human being, and is filling their threshing floor, and their wine-press by his own toils.

But none of these things do they consider. Wherefore now it were seasonable to bring forward the prophet and say, Be astonished, O Heaven, and be horribly afraid, O earth, [Jeremiah 2:12] to what great brutality has the race of man been madly carried away!

But these things I say, not blaming crafts, nor husbandry, nor military service, but ourselves. Since Cornelius also was a centurion, and Paul a worker in leather, and after his preaching practised his craft, and David was a king, and Job enjoyed the possession of land and of large revenues, and there was no hindrance hereby to any of these in the way of virtue.

Bearing in mind all these things, and considering the ten thousand talents, let us at least hence hasten to remit to our neighbors their few and trifling debts. For we too have an account to give of the commandments wherewith we have been trusted, and we are not able to pay all, no not whatever we may do. Therefore God has given us a way to repayment both ready and easy, and which is able to cancel all these things, I mean, not to be revengeful.

In order then that we may learn this well, let us hear the whole parable, going on regularly through it. For there was brought unto Him, it says, one which owed ten thousand talents, and when he had not to pay, He commanded him to be sold, and his wife, and his children. Wherefore, I pray you? Not of cruelty, nor of inhumanity (for the loss came back again upon himself, for she too was a slave), but of unspeakable tenderness.

For it is His purpose to alarm him by this threat, that He might bring him to supplication, not that he should be sold. For if He had done it for this intent, He would not have consented to his request, neither would He have granted the favor.

Wherefore then did He not do this, nor forgive the debt before the account? Desiring to teach him, from how many obligations He is delivering him, that in this way at least he might become more mild towards his fellow servant. For even if when he had learned the weight of his debt, and the greatness of the forgiveness, he continued taking his fellow-servant by the throat; if He had not disciplined him beforehand with such medicines, to what length of cruelty might he not have gone?

What then says the other? Have patience with me, and I will pay you all. And his Lord was moved with compassion, and loosed him, and forgave him the debt. [Matthew 18:26-27]

Do you see again surpassing benevolence? The servant asked only for delay and putting off the time, but He gave more than he asked, remission and forgiveness of the entire debt. For it had been his will to give it even from the first, but he did not desire the gift to be his only, but also to come of this man's entreaty, that he might not go away uncrowned. For that the whole was of him, although this other fell down to him and prayed, the motive of the forgiveness showed, for moved with compassion he forgave him. But still even so he willed that other also to seem to contribute something, that he might not be exceedingly covered with shame, and that he being schooled in his own calamities, might be indulgent to his fellow-servant.

4. Up to this point then this man was good and acceptable; for he confessed, and promised to pay the debt, and fell down before him, and entreated, and condemned his own sins, and knew the greatness of the debt. But the sequel is unworthy of his former deeds. For going out straightway, not after a long time but straightway, having the bene fit fresh upon him, he abused to wickedness the gift, even the freedom bestowed on him by his master.

For, he found one of his fellow-servants, which owed him an hundred pence, and took him by the throat, saying, Pay me what you owe. [Matthew 18:28]

Do you see the master's benevolence? Do you see the servant's cruelty? Hear, you who do these things for money. For if for sins we must not do so, much more not for money.

What then says the other? Have patience with me, and I will pay you all. But he did not regard even the words by which he had been saved (for he himself on saying this was delivered from the ten thousand talents), and did not recognize so much as the harbor by which he escaped shipwreck; the gesture of supplication did not remind him of his master's kindness, but he put away from him all these things, from covetousness and cruelty and revenge, and was more fierce than any wild beast, seizing his fellow-servant by the throat.

What doest thou, O man? Do you not perceive, you are making the demand upon yourself, thou an thrusting the sword into yourself, and revoking the sentence and the gift? But none of these things did he consider, neither did he remember his own state, neither did he yield; although the entreaty was not for equal objects.

For the one besought for ten thousand talents, the other for a hundred pence; the one his fellow-servant, the other his lord; the one received entire forgiveness, the other asked for delay, and not so much as this did he give him, for he cast him into prison.

But when his fellow-servants saw it, they accused him to their lord. Not even to men is this well-pleasing, much less to God. They therefore who did not owe, partook of the grief.

What then says their lord? O thou wicked servant, I forgave you all that debt, because you desired besoughtest.] me; should not thou also have had compassion, even as I had pity on you?

See again the lord's gentleness. He pleads with him, and excuses himself, being on the point of revoking his gift; or rather, it was not he that revoked it, but the one who had received it. Wherefore He says, I forgave you all that debt, because you desired me; should not thou also have had compassion on your fellow-servant? For even if the thing does seem to you hard; yet should you have looked to the gain, which has been, which is to be. Even if the injunction be galling, you ought to consider the reward; neither that he has grieved you, but that you have provoked God, whom by mere prayer you have reconciled. But if even so it be a galling thing to you to become friends with him who has grieved you, to fall into hell is far more grievous; and if you had set this against that, then you would have known that to forgive is a much lighter thing.

And whereas, when he owed ten thousand talents, he called him not wicked, neither reproached him, but showed mercy on him; when he had become harsh to his fellow-servant, then he says, O thou wicked servant.

Let us hearken, the covetous, for even to us is the word spoken. Let us hearken also, the merciless, and the cruel, for not to others are we cruel, but to ourselves. When then you are minded to be revengeful, consider that against yourself are you revengeful, not against another; that you are binding up your own sins, not your neighbors. For as to you, whatsoever you may do to this man, you do as a man and in the present life, but God not so, but more mightily will He take vengeance on you, and with the vengeance hereafter.

For He delivered him over till he should pay that which was due, that is, for ever; for he will never repay. For since you are not become better by the kindness shown you, it remains that by vengeance thou be corrected.

And yet, The graces and the gifts are without repentance, but wickedness has had such power as to set aside even this law. What then can be a more grievous thing than to be revengeful, when it appears to overthrow such and so great a gift of God.

And he did not merely deliver him, but was angry. For when he commanded him to be sold, his were not the words of wrath (therefore neither did he do it), but a very great occasion for benevolence; but now the sentence is of much indignation, and vengeance, and punishment.

What then means the parable? So likewise shall my Father do also unto you, He says, if you from your hearts forgive not every one his brother their trespasses.

He says not your Father, but my Father. For it is not meet for God to be called the Father of such a one, who is so wicked and malicious.

5. Two things therefore does He here require, both to condemn ourselves for our sins, and to forgive others; and the former for the sake of the latter, that this may become more easy (for he who considers his own sins is more indulgent to his fellow-servant); and not merely to forgive with the lips, but from the heart.

Let us not then thrust the sword into ourselves by being revengeful. For what grief has he who has grieved you inflicted upon you, like you will work unto yourself by keeping your anger in mind, and drawing upon yourself the sentence from God to condemn you? For if indeed you are watchful, and keepest yourself under control, the evil will come round upon his head, and it will be he that will suffer harm; but if you should continue indignant, and displeased, then yourself will undergo the harm not from him, but from yourself.

Say not then that he insulted you, and slandered you, and did unto you ills beyond number; for the more you tell, so much the more do you declare him a benefactor. For he has given you an opportunity to wash away your sins; so that the greater the injuries he has done you, so much more is he become to you a cause of a greater remission of sins.

For if we be willing, no one shall be able to injure us, but even our enemies shall advantage us in the greatest degree. And why do I speak of men? For what can be more wicked than the devil; yet nevertheless, even hence have we a great opportunity of approving ourselves; and Job shows it. But if the devil has become a cause of crowns, why are you afraid of a man as an enemy?

See then how much you gain, bearing meekly the spiteful acts of your enemies. First and greatest, deliverance from sins; secondly, fortitude and patience; thirdly, mildness and benevolence; for he that knows not how to be angry with them that grieve him, much more will he be ready to serve them that love him. Fourthly, to be free from anger continually, to which nothing can be equal. For of him that is free from anger, it is quite clear that he is delivered also from the despondency hence arising, and will not spend his life on vain labors and sorrows. For he that knows not how to hate, neither does he know how to grieve, but will enjoy pleasure, and ten thousand blessings. So that we punish ourselves by hating others, even as on the other hand we benefit ourselves by loving them.

Besides all these things, you will be an object of veneration even to your very enemies, though they be devils; or rather, you will not so much as have an enemy while you are of such a disposition.

But what is greater than all, and first, you gain the favor of God. Should thou have sinned, you will obtain pardon; should you have done what is right, you will obtain a greater confidence. Let us accomplish therefore the hating no one, that God also may love us, that, though we be in debt for ten thousand talents, He may have compassion and pity us.

But have you been injured by him? Pity him then, do not hate him; weep and mourn, do not turn away from him. For you are not the one that has offended against God, but he; but you have even approved yourself, if you endure it. Consider that Christ, when about to be crucified, rejoiced for Himself, but wept for them that were crucifying Him. This ought to be our disposition also; and the more we are injured, so much the more should we lament for them that are injuring us. For to us many are the benefits hence arising, but to them the opposites.

But did he insult you, and strike you before all? Then has he disgraced and dishonored himself before all, and has opened the mouths of a thousand accusers, and for you has he woven more crowns, and gathered for you many to publish your forbearance.

But did he slander you to others? And what is this? God is the one that is to demand the account, not they that have heard this. For to himself has he added occasion of punishment, so that not only for his own sins he should give account, but also of what he said of you. And upon you has he brought evil report with men, but he himself has incurred evil report with God.

And if these things are not sufficient for you, consider that even your Lord was evil reported of both by Satan and by men, and that to those most loved by Him; and His Only-Begotten the same again. Wherefore He said, If they have called the Master of the house Beelzebub, much more shall they call them of His household. [Matthew 10:25]

And that wicked demon did not only slander Him, but was also believed, and slandered Him not in ordinary matters, but with the greatest reproaches and accusations. For he affirmed Him to be possessed, and to be a deceiver, and an adversary of God.

But have you also done good, and received evil? Nay, in respect of this most of all lament and grieve for him that has done the wrong, but for yourself rather rejoice, because you have become like God, Who makes the sun to rise upon evil and good. [Matthew 5:45]

But if to follow God is beyond you, although to him that watches not even this is hard; yet nevertheless if this seem to you to be too great for you, come let us bring you to your fellow-servants, to Joseph, who suffered countless things, and did good unto his brethren; to Moses, who after their countless plots against him, prayed for them; to the blessed Paul, who cannot so much as number what he suffered from them, and is willing to be accursed for them; to Stephen, who is stoned, and entreating this sin may be forgiven them. And having considered all these things, cast away all anger, that God may forgive us also all our trespasses by the grace and love towards man of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, might, honor, now and always, and world without end. Amen.

And it came to pass, that when Jesus had finished these sayings, He departed from Galilee, and came into the coasts of Judæa beyond Jordan.

Having constantly left Judæa on account of the envy of those men, now He frequents it from this time forth, because the passion was to be near at hand; He goes not up, however, unto Jerusalem for a while, but into the coasts of Judæa.

And, when He had come, great multitudes followed Him, and He healed them. [Matthew 19:2]

For neither in the teaching by words does He continue always, nor in the wonderful working of signs, but He does now one now the other, variously working the salvation of them that were waiting upon Him and following Him, so as by the miracles to appear, in what He said, a Teacher worthy of belief, and by the teaching of His word to increase the profit from the miracles; and this was to lead them by the hand to the knowledge of God.

But do thou mark, I pray you, this too, how the disciples pass over whole multitudes with one word, not declaring by name each of them that are healed. For they said not, that such a one, and such another, but that many, teaching us to be unostentatious. But Christ healed, benefiting both them, and by them many others. For the healing of these men's infirmity was to others a foundation for the knowledge of God.

But not so to the Pharisees, but even for this self-same thing they become more fierce, and come unto Him tempting Him. For because they could not lay hold of the works that were doing, they propose to Him questions. For they came unto Him, and tempting Him said, Is it lawful for a man to put away his wife for every cause? [Matthew 19:3]

O folly! They thought to silence Him by their questions, although they had already received certain proof of this power in Him. When at least they argued much about the Sabbath, when they said, He blasphemes, when they said, He has a devil, when they found fault with His disciples as they were walking in the grain fields, when they argued about unwashen hands, on every occasion having sewed fast their mouths, and shut up their shameless tongue, He thus sent them away. Nevertheless, not even so do they keep off from Him. For such is wickedness, such is envy, shameless and bold; though it be put to silence ten thousand times, ten thousand times does it assault again.

But mark thou, I pray you, their craft also from the form of their question. For neither did they say unto Him, You commanded not to put away a wife, for indeed He had already discoursed about this law; but nevertheless they made no mention of those words; but took occasion from hence, and thinking to make their snare the greater, and being minded to drive Him to a necessity of contradicting the law, they say not, why did You enact this or that? But as though nothing had been said, they ask, Is it lawful? expecting that He had forgotten having said it; and being ready if on the one hand He said, It is lawful to put away, to bring against Him the things He Himself had spoken, and to say, How then did You affirm the contrary? But if the same things now again as before, to bring against Him the words of Moses.

What then said He? He said not, do you tempt me, you hypocrites? although afterwards He says this, but here He speaks not thus. Why can this be? In order that together with His power He might show forth His gentleness also. For He does neither always keep silence, lest they should suppose they are hidden; nor does He always reprove, in order that He may instruct us to bear all things with gentleness.

How then does He answer them? Have ye not read, that He which made them at the beginning, made them male and female, and said, For this cause shall a man leave his father and his mother, and shall cleave to his wife; and they two shall be one flesh? So that they are no more two but one flesh. What therefore God has joined together, let not man put asunder. [Matthew 19:4-6]

See a teacher's wisdom. I mean, that being asked, Is it lawful? He did not at once say, It is not lawful, lest they should be disturbed and put in disorder, but before the decision by His argument He rendered this manifest, showing that it is itself too the commandment of His Father, and that not in opposition to Moses did He enjoin these things, but in full agreement with him.

But mark Him arguing strongly not from the creation only, but also from His command. For He said not, that He made one man and one woman only, but that He also gave this command that the one man should be joined to the one woman. But if it had been His will that he should put this one away, and bring in another, when He had made one man, He would have formed many women.

But now both by the manner of the creation, and by the manner of lawgiving, He showed that one man must dwell with one woman continually, and never break off from her.

And see how He says, He which made them at the beginning, made them male and female, that is, from one root they sprung, and into one body came they together, for the two shall be one flesh.

After this, to make it a fearful thing to find fault with this lawgiving, and to confirm the law, He said not, Sever not therefore, nor put asunder, but, What God has joined together, let not man put asunder.

But if you put forward Moses, I tell you of Moses' Lord, and together with this, I rely upon the time also. For God at the beginning made them male and female; and this law is older (though it seem to have been now introduced by me), and with much earnestness established. For not merely did He bring the woman to the man, but also commanded to leave father and mother. And neither did He make it a law for him merely to come to the woman, but also to cleave to her, by the form of the language intimating that they might not be severed. And not even with this was He satisfied, but sought also for another greater union, for the two, He says, shall be one flesh.

Then after He had recited the ancient law, which was brought in both by deeds and by words, and shown it to be worthy of respect because of the giver, with authority after that He Himself too interprets and gives the law, saying, So that they are no more two, but one flesh. Like then as to sever flesh is a horrible thing, so also to divorce a wife is unlawful. And He stayed not at this, but brought in God also by saying, What therefore God has joined together, let not man put asunder, showing that the act was both against nature, and against law; against nature, because one flesh is dissevered; against law, because that when God has joined and commanded it not to be divided, you conspire to do this.

2. What then ought they to have done after this? Ought they not to have held their peace, and to have commended the saying? Ought they not to have marvelled at His wisdom? Ought they not to have stood amazed at His accordance with the Father? But none of these things do they, but as though they were contending for the law, they say, How then did Moses command to give a writing of divorcement, and to put her away? And yet they ought not now to have brought this forward, but rather He to them; but nevertheless He does not take advantage of them, nor does He say to them, I am not now bound by this, but He solves this too.

And indeed if He had been an alien from the old covenant, He would not have striven for Moses, neither would He have argued positively from the things done once for all at the beginning; He would not have studied to show that His own precepts agreed with those of old.

And indeed Moses had given many other commandments besides, both those about meats, and those about the Sabbath; wherefore then do they nowhere bring him forward, as here? From a wish to enlist the multitude of the husbands against him. For this was considered a thing indifferent with the Jews, and all used to do so much as this. Accordingly it was for this reason that when so many things had been said on the mount, they remembered this commandment only now.

Nevertheless, unspeakable wisdom makes a defense even for these things, and says, Moses for the hardness of your hearts thus made the law. And not even him does He suffer to remain under accusation, forasmuch as He had Himself given him the law; but delivers him from the charge, and turns the whole upon their head, as everywhere He does.

For again when they were blaming His disciples for plucking the ears of grain, He shows themselves to be guilty; and when they were laying a transgression to their charge as to their not washing their hands, He shows themselves to be the transgressors, and touching the Sabbath also: both everywhere, and here in like manner.

Then because the saying was hard to bear, and brought on them much blame, He quickly directs back His discourse to that ancient law, saying as He had said before also, But in the beginning it was not so, that is, God by His acts at the beginning ordained the contrary. For in order that they may not say, Whence is it manifest, that for our hardness Moses said this? hereby again He stops their mouths. For if this were the primary law, and for our good, that other would not have been given at the beginning; God in creating would not have so created, He would not have said such things.

But I say unto you, Whosoever shall put away his wife except it be for fornication, and marry another, commits adultery. For since he had stopped their mouths, He then gives the law with His own authority, like as touching the meats, like as touching the Sabbath.

For with regard to the meats likewise, when He had overcome them, then, and not till then, He declared unto the multitude, that, Not that which goes in defiles the man; [Matthew 15:11] and with regard to the Sabbath, when He had stopped their mouths, He says, Wherefore it is lawful to do well on the Sabbath day; [Matthew 12:12] and here this self-same thing.

But what took place there, this happened here also. For as there, when the Jews had been put to silence the disciples were troubled, and came unto Him with Peter and said, Declare unto us this parable; [Matthew 15:15] even so now also they were troubled and said, If the case of the man be so, it is good not to marry.

For now they understood the saying more than before. Therefore then indeed they held their peace, but now when there has been gainsaying, and answering, and question, and learning by reply, and the law appeared more clear, they ask Him. And openly to contradict they do not dare, but they bring forward what seemed to be a grievous and galling result of it, saying, If the case of the man be so with his wife, it is not good to marry. For indeed it seemed to be a very hard thing to have a wife full of every bad quality, and to endure a wild beast perpetually shut up with one in the house. And that you may learn that this greatly troubled them, Mark said, [Mark 10:10] to show it, that they spoke to Him privately.

3. But what is, If such be the case of a man with his wife? That is, if to this end he is joined with her, that they should be one, or, on the other hand, if the man shall get to himself blame for these things, and always transgresses by putting away, it were easier to fight against natural desire and against one's self, than against a wicked woman.

What then says Christ? He said not, yea, it is easier, and so do, lest they should suppose that the thing is a law; but He subjoined, Not all men receive it, but they to whom it is given, [Matthew 19:11] raising the thing, and showing that it is great, and in this way drawing them on, and urging them.

But see herein a contradiction. For He indeed says this is a great thing; but they, that it is easier. For it was meet that both these things should be done, and that it should be at once acknowledged a great thing by Him, that it might render them more forward, and by the things said by themselves it should be shown to be easier, that on this ground too they might the rather choose virginity and continence. For since to speak of virginity seemed to be grievous, by the constraint of this law He drove them to this desire. Then to show the possibility of it, He says, There are some eunuchs, who were so born from their mother's womb, there are some eunuchs which were made eunuchs of men, and there be eunuchs which have made themselves eunuchs for the kingdom of Heaven's sake, [Matthew 19:12] by these words secretly leading them to choose the thing, and establishing the possibility of this virtue, and all but saying, Consider if you were in such case by nature, or had endured this selfsame thing at the hands of those who inflict such wanton injuries, what would you have done, being deprived indeed of the enjoyment, yet not having a reward? Thank God therefore now, for that with rewards and crowns you undergo this, which those men endure without crowns; or rather not even this, but what is much lighter, being supported both by hope, and by the consciousness of the good work, and not having the desire so raging like waves within you.

For the excision of a member is not able to quell such waves, and to make a calm, like the curb of reason; or rather, reason only can do this.

For this intent therefore He brought in those others, even that He might encourage these, since if this was not what He was establishing, what means His saying concerning the other eunuchs? But when He says, that they made themselves eunuchs, He means not the excision of the members, far from it, but the putting away of wicked thoughts. Since the man who has mutilated himself, in fact, is subject even to a curse, as Paul says, I would they were even cut off which trouble you. And very reasonably. For such a one is venturing on the deeds of murderers, and giving occasion to them that slander God's creation, and opens the mouths of the Manichæans, and is guilty of the same unlawful acts as they that mutilate themselves among the Greeks. For to cut off our members has been from the beginning a work of demoniacal agency, and satanic device, that they may bring up a bad report upon the work of God, that they may mar this living creature, that imputing all not to the choice, but to the nature of our members, the more part of them may sin in security, as being irresponsible; and doubly harm this living creature, both by mutilating the members, and by impeding the forwardness of the free choice in behalf of good deeds.

These are the ordinances of the devil, bringing in, besides the things which we have mentioned, another wicked doctrine also, and making way beforehand for the arguments concerning destiny and necessity even from hence, and everywhere marring the freedom given to us of God, and persuading us that evil deeds are of nature, and hence secretly implanting many other wicked doctrines, although not openly. For such are the devil's poisons.

Therefore I beseech you to flee from such lawlessness. For together with the things I have mentioned, neither does the force of lust become milder hereby, but even more fierce. For from another origin has the seed that is in us its sources, and from another cause do its waves swell. And some say from the brain, some from the loins, this violent impulse has its birth; but I should say from nothing else than from an ungoverned will and a neglected mind: if this be temperate, there is no evil result from the motions of nature.

Having spoken then of the eunuchs that are eunuchs for nought and fruitlessly, unless with the mind they too practise temperance, and of those that are virgins for Heaven's sake, He proceeds again to say, He that is able to receive it, let him receive it, at once making them more earnest by showing that the good work is exceeding in greatness, and not suffering the thing to be shut up in the compulsion of a law, because of His unspeakable gentleness. And this He said, when He showed it to be most possible, in order that the emulation of the free choice might be greater.

And if it is of free choice, one may say, how does He say, at the beginning, All men do not receive it, but they to whom it is given? That you might learn that the conflict is great, not that you should suspect any compulsory allotments. For it is given to those, even to the willing.

But He spoke thus to show that much influence from above is needed by him who enters these lists, whereof He that is willing shall surely partake. For it is customary for Him to use this form of speech when the good work done is great, as when He says, To you it is given to know the mysteries.

And that this is true, is manifest even from the present instance. For if it be of the gift from above only, and they that live as virgins contribute nothing themselves, for nought did He promise them the kingdom of Heaven, and distinguish them from the other eunuchs.

But mark thou, I pray, how from some men's wicked doings, other men gain. I mean, that the Jews went away having learned nothing, for neither did they ask with the intent of learning, but the disciples gained even from hence.

4. Then were there brought unto Him little children, that He should put His hands on them, and pray: and the disciples rebuked them. But He said to them, Suffer the little children to come unto me, for of such is the kingdom of Heaven. And He laid His hands on them, and departed thence. [Matthew 19:13-15]

And wherefore did the disciples repel the little children? For dignity. What then does He? Teaching them to be lowly, and to trample under foot worldly pride, He does receive them, and takes them in His arms, and to such as them promises the kingdom; which kind of thing He said before also. [Matthew 18:3-4]

Let us also then, if we would be inheritors of the Heavens, possess ourselves of this virtue with much diligence. For this is the limit of true wisdom; to be simple with understanding; this is angelic life; yes, for the soul of a little child is pure from all the passions. Towards them who have vexed him he bears no resentment, but goes to them as to friends, as if nothing had been done; and how much soever he be beaten by his mother; after her he seeks, and her does he prefer to all. Though thou show him the queen with a diadem, he prefers her not to his mother clad in rags, but would choose rather to see her in these, than the queen in splendor. For he uses to distinguish what pertains to him and what is strange to him, not by its poverty and wealth, but by friendship. And nothing more than necessary things does he seek, but just to be satisfied from the breast, and then he leaves sucking. The young child is not grieved at what we are grieved, as at loss of money and such things as that, and he does not rejoice again at what we rejoice, namely, at these temporal things, he is not eager about the beauty of persons.

Therefore He said, of such is the kingdom of Heaven, that by choice we should practise these things, which young children have by nature. For since the Pharisees from nothing else so much as out of craft and pride did what they did, therefore on every hand He charges the disciples to be single hearted, both darkly hinting at those men, and instructing these. For nothing so much lifts up unto haughtiness, as power and precedence. Forasmuch then as the disciples were to enjoy great honors throughout the whole world, He preoccupies their mind, not suffering them to feel anything after the manner of men, neither to demand honors from the multitude, nor to have men clear the way before them.

For though these seem to be little things, yet are they a cause of great evils. The Pharisees at least being thus trained were carried on into the very summit of evil, seeking after the salutations, the first seats, the middle places, for from these they were cast upon the shoal of their mad desire of glory, then from thence upon impiety. So therefore those men went away having drawn upon themselves a curse by their tempting, but the little children a blessing, as being freed from all these.

Let us then also be like the little children, and in malice be we babes. [1 Corinthians 14:20] For it cannot be, it cannot be for one otherwise to see Heaven, but the crafty and wicked must needs surely be cast into hell.

5. And before hell too, we shall here suffer the utmost ills. For if you be evil, it is said, thou alone shall endure the evil; but if good, it is for yourself and for your neighbor. Mark, at any rate, how this took place in the former instances also. For neither was anything more wicked than Saul, nor more simple and single-hearted than David. Which therefore was the stronger? Did not David get him twice into his hands, and having the power to slay him, forebore? Had he not him shut up as in a net and prison, and spared him? And this when both others were urging him, and when he himself was able to accuse him of countless charges; but nevertheless he suffered him to go away safe. And yet the other was pursuing him with all his army, but he was, with a few desperate fugitives, wandering and changing from place to place; nevertheless the fugitive had the advantage of the king, forasmuch as the one came to the conflict with simplicity, the other with wickedness.

For what could be more wicked than that man, who when he was leading his armies, and bringing all his wars to a successful issue, and undergoing the labors of the victory and the trophies, but bringing the crowns to him, assayed to slay him?

6. Such is the nature of envy, it is ever plotting against its own honors, and wasting him that has it, and encompassing him with countless calamities. And that miserable man, for instance, until David departed, burst not forth into that piteous cry, bewail ing himself and saying, I am sore distressed, and the Philistines make war against me, and the Lord is departed from me. [1 Samuel 28:15] Until he was separated from David, he fell not in war, but was both in safety and in glory; for indeed unto the king passed the glory of the captain. For neither was the man disposed to usurpation, nor did he assay to depose the other from his throne, but for him did he achieve all things, and was earnestly attached to him, and this is evident even from what followed afterwards. For when indeed he was set under him, any one of them who do not search carefully might perhaps suppose these things to be by the usual custom of a subject; but after he had withdrawn himself out of Saul's kingdom, what then was there to restrain him, and to him even to slay? Had not the other been evil towards him once, twice, and often? Was it not after having received benefits from him? Was it not having nothing whereof to accuse him? Was not Saul's kingdom and safety danger and insecurity to himself? Must he not needs wander and be a fugitive, and be in trembling for fear of the utmost ills, while the other is alive, and reigning? Nevertheless none of these things constrained him to stain his sword with blood, but when he saw him asleep, and bound, and alone, and in the midst of his own men, and had touched his head, and when there were many rousing him to it, and saying the opportunity thus favorable was a judgment of God, he at once rebuked those who were urging him on, and refrained from the murder, and sent him away both safe and well; and as though he had been rather a body guard of his, and a shield-bearer, not an enemy, so did he chide the host for their treachery towards the king. [1 Samuel 26:16]

What could be equal to this soul? What to that mildness? For this it is possible to see even by the things that have been mentioned but much more by what are done now. For when we have considered our vileness, then we shall know more perfectly the virtue of those saints. Wherefore I entreat you to hasten towards the emulation of them.

For indeed if you love glory, and for this cause art plotting against your neighbor, then shall you enjoy it more largely, when having spurned it, you will abstain from the plotting. For like as to become rich is contrary to covetousness, so is the loving of glory to the obtaining of glory. And if you be minded, let us inquire into each. For since we have no fear of hell, nor much regard for the kingdom, come and even from the things present let us lead you on.

For who are they that are ridiculous? Tell me. Is it not they that are doing anything for the sake of glory from the multitude? And who are the objects of praise? Is it not they who spurn the praise of the multitude? Therefore if the love of vainglory be matter of reproach, and it cannot be concealed that the vainglorious man loves it, he will assuredly be an object of reproach, and the love of glory has become to him a cause of dishonor. And not in this respect only does he disgrace himself, but also in that he is compelled to do many things shameful, and teeming with the utmost disgrace. And like as with respect to their gains men are wont to suffer harm more than anything from the disease of covetousness (they become at least the subjects of many tricks, and of small gains make great losses, wherefore this saying has prevailed even to be a proverb); and as to the voluptuous man likewise, his passion becomes a hindrance to the enjoyment of his pleasure. These at least that are exceedingly given up thereto, and are the slaves of women these above all do women carry about as servants, and will never vouchsafe to treat them as men, buffeting, spurning them, leading, and taking them about everywhere, and giving themselves airs, and in everything merely giving them orders.

Even so also than him that is arrogant and mad about glory, and accounts himself to be high, nothing is more base and dishonored. For the race of man is fond of contention, and against nothing else does it set itself so much, as against a boaster, and a contemptuous man, and a slave of glory.

And he himself too, in order to maintain the fashion of his pride, exhibits the conduct of a slave to the common sort, flattering, courting them, serving a servitude more grievous than that of one bought for money.

Knowing then all these things, let us lay down these passions, that we may not both pay a penalty here, and there be punished without end. Let us become lovers of virtue. For so both before reaching the kingdom we shall reap the greatest benefits here, and when we are departed there we shall partake of the eternal blessings; unto which God grant we may all attain by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.

And, behold, one came and said to Him, Good Master, by doing what, shall I inherit eternal life?

Some indeed accuse this young man, as one dissembling and ill-minded, and coming with a temptation to Jesus, but I, though I would not say he was not fond of money, and under subjection to his wealth, since Christ in fact convicted him of being such a character, yet a dissembler I would by no means call him, both because it is not safe to venture on things uncertain, and especially in blame, and because Mark has taken away this suspicion; for he says, that having come running unto Him, and kneeling to Him, he besought Him, and that Jesus beheld him, and loved him. [Mark 10:17-21]

But great is the tyranny of wealth, and it is manifest hence; I mean, that though we be virtuous as to the rest, this ruins all besides. With reason has Paul also affirmed it to be the root of all evils in general. For the love of money is the root of all evils, he says.

Wherefore then does Christ thus reply to him, saying, There is none good? askest thou me concerning that which is good? One there is who is good." It is probable, but not certain, that Chrysostom accepted the other form of the text. Comp. note on Homily XXVII. 5., p. 186.—R.] Because He came unto Him as a mere man, and one of the common sort, and a Jewish teacher; for this cause then as a man He discourses with him. And indeed in many instances He replies to the secret thoughts of them that come unto Him; as when He says, We worship we know what; [John 4:22] and, If I bear witness of myself, my witness is not true. [John 5:31] When therefore He says, There is none good; not as putting Himself out from being good does He say this, far from it; for he said not, Why do you call me good? I am not good; but, there is none good, that is, none among men.

And when He says this self-same thing, He says it not as depriving even men of goodness, but in contradistinction to the goodness of God. Wherefore also He added, But one, that is, God; and He said not, but my Father, that you might learn that He had not revealed Himself to the young man. So also further back He called men evil, saying, If you, being evil, know how to give good gifts to your children. [Matthew 7:11] For indeed there too He called them evil, not as condemning the whole race as evil (for by ye, He means not ye men), but comparing the goodness that is in men with the goodness of God, He thus named it; therefore also He added, How much more shall your Father give good things to them that ask Him? And what was there to urge Him, or what the profit that He should answer in this way? He leads him on little by little, and teaches him to be far from all flattery, drawing him off from the things upon each, and fastening him upon God, and persuading him to seek after the things to come, and to know that which is really good, and the root and fountain of all things, and to refer the honors to Him.

Since also when He says, Call no one master upon earth, it is in contradistinction to Himself He says this, and that they might learn what is the chief sovereignty over all things that are. For neither was it a small forwardness the young man had shown up to this time in having fallen into such a desire; and when of the rest some were tempting, some were coming to Him for the cure of diseases, either their own or others, he for eternal life was both coming to Him, and discoursing with Him. For fertile was the land and rich, but the multitude of the thorns choked the seed. Mark at any rate how he is prepared thus far for obedience to the commandments. For By doing what, he says, shall I inherit eternal life? So ready was he for the performance of the things that should be told him. But if he had come unto Him, tempting Him, the evangelist would have declared this also to us, as He does also with regard to the others, as in the case of the lawyer. And though himself had been silent, Christ could not have suffered him to lie concealed, but would have convicted him plainly, or at least would have intimated it, so that he should not seem to have deceived Him, and to be hidden, and thereby have suffered hurt.

If he had come unto Him tempting, he would not have departed sorrowing for what he heard. This was not at any rate ever the feeling of any of the Pharisees, but they grew fierce when their mouths were stopped. But not so this man; but he goes away cast down, which is no little sign that not with an evil will he had come unto Him, but with one too feeble, and that he did indeed desire life, but was held in subjection by another and most grievous feeling.

Therefore when Christ said, If you will enter into life, keep the commandments, he says, Which? Not tempting, far from it, but supposing there were some others besides those of the law that should procure him life, which was like one who was very desirous. Then since Jesus mentioned those out of the law, he says, All these things have I kept from my youth up. And neither at this did he stop, but again asks, What lack I yet? which itself again was a sign of his very earnest desire.

What then says Christ? Since He was going to enjoin something great, He sets forth the recompenses, and says, If you will be perfect, go and sell that you have, and give to the poor, and you shall have treasure in Heaven: and come, and follow me. wouldest," etc.]

2. Do you see how many prizes, how many crowns, He appoints for this race? If he had been tempting, He would not have told him these things. But now He both says it, and in order to draw him on, He also shows him the reward to be great, and leaves it all to his own will, by all means throwing into the shade that which seemed to be grievous in His advice. Wherefore even before mentioning the conflicts and the toil, He shows him the prize, saying If you will be perfect, and then says, Sell that you have, and give to the poor, and straightway again the rewards, You shall have treasure in Heaven; and come, and follow me. For indeed to follow Him is a great recompense. And you shall have treasure in Heaven.

For since his discourse was of money, even of all did He advise him to strip himself, showing that he loses not what he has, but adds to his possessions, He gave him more than He required him to give up; and not only more, but also as much greater as Heaven is greater than earth, and yet more so.

But He called it a treasure, showing the plenteousness of the recompense, its permanency, its security, so far as it was possible by human similitudes to intimate it to the hearer. It is not then enough to despise wealth, but we must also maintain poor men, and above all things follow Christ; that is, do all the things that are ordered by Him, be ready for slaughter and daily death. For if any man will come after me, let him deny himself, and take up his cross, and follow me. [Matthew 16:24] So that to cast away one's money is a much less thing than this last commandment, to shed even one's very blood; yet not a little does our being freed from wealth contribute towards this.

But when the young man heard it, he went away sorrowful. [Matthew 19:22] After this the evangelist, as it were to show that he has not felt anything it was unlikely he should feel, says, For he had great possessions. For they that have little are not equally held in subjection, as they that are overflowed with great affluence, for then the love of it becomes more tyrannical. Which thing I cease not always saying, that the increase of acquisitions kindles the flame more, and renders the getters poorer, inasmuch as it puts them in greater desire, and makes them have more feeling of their want.

See, for example, even here what strength did this passion exhibit. Him that had come to Him with joy and forwardness, when Christ commanded him to cast away his riches, it so overwhelmed and weighed down, as not to allow him so much as to answer touching these things, but silenced and become dejected and sullen to go away.

What then says Christ? How hardly shall the rich enter into the kingdom of Heaven! blaming not riches but them that are held in subjection by them. But if the rich man hardly, much more the covetous man. For if not to give one's own be an hindrance to entering the kingdom, even to take of other men's goods, think how much fire it heaps up.

Why can it have been, however, that He said to His disciples, that hardly shall a rich man enter in, they being poor men, and having no possessions? Instructing them not to be ashamed of their poverty, and, as it were, excusing Himself to them for suffering them to have nothing.

But having said it was hard; as He proceeds, He shows that it is even impossible, and not merely impossible, but even in the highest degree impossible; and this He showed by the comparison concerning the camel and the needle.

It is easier says He, for a camel to enter in by the eye of a needle, than for a rich man to enter into the kingdom of Heaven. [Matthew 19:24] Whence it is shown, that there is no ordinary reward for them that are rich, and are able to practise self command. Wherefore also He affirmed it to be a work of God, that He might show that great grace is needed for him who is to achieve this. At least, when the disciples were troubled, He said, With men this is impossible; but with God all things are possible. [Matthew 19:26]

And wherefore are the disciples troubled, being poor, yea, exceedingly poor? Wherefore then are they confounded? Being in pain about the salvation of the rest, and having a great affection for all, and having already taken upon themselves the tender bowels of teachers. They were at least in such trembling and fear for the whole world from this declaration, as to need much comfort.

Therefore, having first beheld them, He said to them, The things which are impossible with men, are possible with God. For with a mild and meek look, having soothed their shuddering mind, and having put an end to their distress (for this the evangelist signified by saying, He beheld them), then by His words also He relieves them, bringing before them God's power, and so making them feel confidence.

But if you will learn the manner of it likewise, and how what is impossible may become possible, hear. Born either for this end did He say, The things which are impossible with men, are possible with God, that you should give it up, and abstain, as from things impossible; but that having considered the greatness of the good work, you should hasten to it readily, and having besought God to assist you in these noble contests, should attain unto life.

3. How then should this become possible? If you cast away what you have, if you empty yourself of your wealth, if you refrain from the wicked desire. For in proof that He does not refer it to God alone, but that to this end He said it, that you should know the vastness of the good work, hear what follows. For when Peter had said, Behold, we have forsaken all, and followed You, and had asked, What shall we have therefore? having appointed the reward for them; He added, And every one who has forsaken houses, or lands, or brothers, or sisters, or father, or mother, shall receive an hundred fold, and shall inherit eternal life. Thus that which is impossible becomes possible. But how may this very thing be done, one may say, to forsake these? How is it possible for him that is once sunk in such lust of wealth, to recover himself? If he begin to empty himself of his possessions, and cut off what are superfluous. For so shall he both advance further, and shall run on his course more easily afterwards.

Do not then seek all at once, but gently, and little by little, ascend this ladder, that leads you up to Heaven. For like as those in fevers having acrid bile abounding within them, when they cast in thereon meats and drinks, so far from quenching their thirst, do even kindle the flame; so also the covetous, when they cast in their wealth upon this wicked lust more acrid than that bile, do rather inflame it. For nothing so stays it as to refrain for a time from the lust of gain, like as acrid bile is stayed by abstinence and evacuations.

But this itself, by what means will it be done? One may say. If you consider, that while rich, you will never cease thirsting, and pining with the lust of more; but being freed from your possessions, you will be able also to stay this disease. Do not then encompass yourself with more, lest you follow after things unattainable, and be incurable, and be more miserable than all, being thus frantic.

For answer me, whom shall we affirm to be tormented and pained? Him that longs after costly meats and drinks, and is not able to enjoy them as he will, or him that has not such a desire? It is quite clear one must say, him that desires, but cannot obtain what he desires. For this is so painful, to desire and not to enjoy, to thirst and not to drink, that Christ desiring to describe hell to us, described it in this way, and introduced the rich man thus tormented. For longing for a drop of water, and not enjoying it, this was his punishment. So then he that despises wealth quiets the desire, but he that desires to be rich has inflamed it more, and not yet does he stay; but though he have got ten thousand talents, he desires as much more; though he obtain these, again he aims at twice as much more, and going on he desires even the mountains, and the earth, and the sea, and all to become gold for him, being mad with a kind of new and fearful madness, and one that can never thus be extinguished.

And that you might learn, that not by addition but by taking away this evil is stayed; if you had ever had an absurd desire to fly and to be borne through the air, how would you extinguish this unreasonable desire? By fashioning wings, and preparing other instruments, or by convincing the mind that it is desiring things impossible, and that one should attempt none of these things? It is quite plain, that by convincing the mind. But that, you may say, is impossible. But this again is more impossible, to find a limit for this desire. For indeed it is more easy for men to fly, than to make this lust cease by an addition of more. For when the objects of desire are possible, one may be soothed by the enjoyment of them, but when they are impossible, one must labor for one thing, to draw ourselves off from the desire, as otherwise at least it is not possible to recover the soul.

Therefore that we may not have superfluous sorrows, let us forsake the love of money that is ever paining, and never endures to hold its peace, and let us remove ourselves to another love, which both makes us happy, and has great facility, and let us long after the treasures above. For neither is the labor here so great, and the gain is unspeakable, and it is not possible for him to fail of them who is but in any wise watchful and sober, and despises the things present; even as on the other hand, as to him that is a slave to these last, and is utterly given up to them, it as altogether of necessity that he fail of those better riches.

4. Considering then all these things, put away the wicked desire of wealth. For neither could you say this, that it gives the things present, though it deprive us of the things to come, albeit even if this were so, this were extreme punishment, and vengeance. But now not even this may be. For besides hell, and before that hell, even here it casts you into a more grievous punishment. For many houses has this lust overthrown, and fierce wars has it stirred up, and compelled men to end their lives by a violent death; and before these dangers it ruins the nobleness of the soul, and is wont often to make him that has it cowardly, and unmanly, and rash, and false, and calumnious, and ravenous, and over-reaching, and all the worst things.

But seeing perhaps the brightness of the silver, and the multitude of the servants, and the beauty of the buildings, the court paid in the market-place, are you bewitched thereby? What remedy then may there be for this evil wound? If you consider how these things affect your soul, how dark, and desolate, and foul they render it, and how ugly; if you reckon with how many evils these things were acquired, with how many labors they are kept, with how many dangers: or rather they are not kept unto the end, but when you have escaped the attempts of all, death coming on you is often wont to remove these things into the hand of your enemies, and goes and takes you with him destitute, drawing after you none of these things, save the wounds and the sores only, which the soul received from these, before its departing. When then you see any one resplendent outwardly with raiment and large attendance, lay open his conscience, and you shall see many a cobweb within, and much dust. Consider Paul, Peter. Consider John, Elias, or rather the Son of God Himself, who has not where to lay His head. Be an imitator of Him, and of His servants, and imagine to yourself the unspeakable riches of these.

But if having obtained a little sight by these, you should be darkened again, as in any shipwreck when a storm has come on, hear the declaration of Christ, which affirms, that it is impossible for a rich man to enter into the kingdom of Heaven. And against this declaration set the mountains, and the earth, and the sea; and all things, if you will, suppose to be gold; for you shall see nothing equal to the loss arising to you from thence. And thou indeed makest mention of acres of land, so many and so many, and of houses ten or twenty or even more, and of baths as many, and of slaves a thousand, or twice as many, and of chariots fastened with silver and overlaid with gold; but I say this, that if each one of you that are rich were to leave this poverty (for these things are poverty compared with what I am about to say), and were possessed of a whole world, and each of them had as many men as are now everywhere on land and sea, and each a world both sea and land, and everywhere buildings, and cities, and nations, and from every side instead of water, instead of fountains, gold flowed up for him, I would not say those who are thus rich are worth three farthings, when they are cast out of the kingdom.

For if now aiming at riches that perish, when they miss them, they are tormented, if they should obtain a perception of those unspeakable blessings, what then will suffice for consolation for them? There is nothing. Tell me not then of the abundance of their possessions, but consider how great loss the lovers of this abundance undergo in consequence thereof, for these things losing Heaven, and being in the same state, as if any one after being cast out of the highest honor in kings' courts, having a dung heap, were to pride himself on that. For the storing up of money differs nothing from that, or rather that is even the better. For that is serviceable both for husbandry, and for heating a bath, and for other such uses, but the buried gold for none of these things. And would it were merely useless; but as it is, it kindles moreover many furnaces for him that has it, unless he use it rightly; countess evils at least spring therefrom.

Therefore they that are without used to call the love of money the citadel of evils; but the blessed Paul spoke much better and more vividly, pronouncing it the root of all evils.

Considering then all these things, let us emulate the things worthy of emulation, not gorgeous buildings not costly estates, but the men that have much confidence towards God, those that have riches in Heaven, the owners of those treasures, them that are really rich, them that are poor for Christ's sake, that we may attain unto the good things of eternity by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father, together with the Holy Ghost, glory, might, honor, now and always and world without end. Amen.

Then answered Peter and said to Him, Behold, we have forsaken all, and followed You; what shall we have therefore?

All which? O blessed Peter; the rod? The net? The boat? The craft? These things do you tell me of, as all? Yea, says he, but not for display do I say these things, but in order that by this question I may bring in the multitude of the poor. For since the Lord had said, If you will be perfect, sell that you have, and give to the poor, and you shall have treasure in Heaven; [Matthew 19:21] lest any one of the poor should say, What then? If I have no possessions, can I not be perfect? Peter asks, that you, the poor man, may learn, that you are made in no respect inferior by this: Peter asks, that you may not learn from Peter and doubt (for indeed he was imperfect as yet, and void of the Spirit), but that, having received the declaration from Peter's Master, you may be confident.

For like as we do (we make things our own often when speaking of the concerns of others), so did the apostle, when he put to Him this question in behalf of all the world. Since that at least he knew with certainty his own portion, is manifest from what had been said before; for he that had already received the keys of the Heavens, much more might feel confidence about the things hereafter.

But mark also how exactly his reply is according to Christ's demand. For He had required of the rich man these two things, to give that he had to the poor, and to follow Him. Wherefore he also expresses these two things, to forsake, and to follow. For behold we have forsaken all, says he, and have followed You. For the forsaking was done for the sake of following, and the following was rendered easier by the forsaking, and made them feel confidence and joy touching the forsaking.

What then says He? Verily, I say unto you, that you which have followed me, in the regeneration when the Son of Man shall sit on the throne of His glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. [Matthew 19:28] What then, one may say, shall Judas sit there? By no means. How, then, does He say, You shall sit on twelve thrones? how shall the terms of the promise be fulfilled?

Hear how, and on what principle. There is a law ordained of God, recited by Jeremiah, the prophet to the Jews, and in these words: At what instant I shall speak a sentence concerning a nation and kingdom, to pluck up and destroy; if that nation turn from their evil deeds, I also will repent of the evils, which I thought to do unto them. And at what instant I shall speak concerning a nation and kingdom to build and to plant it; and if they do evil in my sight, that they obey not my voice, I also will repent of the good, which I said I would do unto them. [Jeremiah 18:7-10]

For the same custom do I observe with respect to the good things as well, says He. For though I spoke of building up, should they show themselves unworthy of the promise, I will no longer do it. Which sort of thing was done with respect to man upon his creation, For the dread of you, it is said, and the fear of you shall be on the wild beasts, [Genesis 9:2] and it came not to pass, for he proved himself unworthy of the sovereignty, even as did Judas also.

For in order that neither at the denunciations of punishment any men should despair and become more hardened, nor by the promises of good things be rendered causelessly more remiss, He remedies both these evils, by that which I have before mentioned, saying in this way: Though I should threaten, do not despair; for you are able to repent, and to reverse the denunciation, like the Ninevites. Though I should promise any good thing, grow not remiss because of the promise. For should you appear unworthy, the fact of my having promised will not advantage you, but will rather bring punishment. For I promise you being worthy.

Therefore even then in His discourse with His disciples He did not promise to them simply, for neither did He say, you, only, but added, which have followed me, that He might both cast out Judas, and draw towards Him those that should come afterwards. For neither to them only was it said, nor to Judas any more, when he had become unworthy.

Now to the disciples He promised things to come, saying, You shall sit on twelve thrones, for they were now of a higher stamp, and sought after none of the things of the present world, but to the rest He promises also what are here.

For every one, He says, that has forsaken brethren, or sisters, or father, or mother, or wife, or children, or lands, or house, for my name's sake, shall receive an hundredfold in this world, and shall inherit eternal life.

For lest any after having heard the word ye, should suppose this a thing peculiar to the disciples (I mean now the enjoying the greatest and first honors in the things to come), He extended the word, and spread the promise over the whole earth, and from the things present establishes the things to come also. And to the disciples also at the beginning, when they were in a more imperfect state, He reasoned from the things present. For when He drew them from the sea, and took them from their trade, and commanded them to forsake the ships, He made mention not of Heaven, not of thrones, but of the things here, saying, I will make you fishers of men; but when He had wrought them to be of higher views, then after that He discourses of the things to come also.

2. But what is, Judging the twelve tribes of Israel? This is, condemning them. For they are not surely to sit as judges, but like as He said the Queen of the South should condemn that generation, and the Ninevites shall condemn them; so now these also. Therefore He said not, the nations, and the world, but the tribes of Israel. For since both the Jews alike and the apostles had been brought up under the same laws, and customs, and polity; when the Jews said, that for this cause they could not believe in Christ, because the law forbade to receive His commandments, by bringing forward these men, who had received the same law, and yet had believed, He condemns all those; like as even already He had said, therefore they shall be your judges. [Matthew 12:27]

And what great thing does He promise them, it may be said, if what the Ninevites have and the Queen of the South, this these are to have also? In the first place He had promised them many other things before this, and after this does promise them, and this alone is not their reward.

And besides even in this He intimated by the way something more than these things. For of those He simply said, The men of Nineveh shall rise up and condemn this gen eration, [Matthew 12:41] and, The Queen of the South shall condemn it; but concerning these, not merely thus, but how? When the Son of Man shall sit upon the throne of His glory, then shall you also sit upon twelve thrones, says He, declaring, that they also shall reign with Him, and partake of that glory. For if we suffer, it is said, we shall also reign with Him. [2 Timothy 2:12] For neither do the thrones signify a sitting (in judgment), for He alone is the one that shall sit and judge, but honor and glory unspeakable did He intimate by the thrones.

To these then He spoke of these things, but to all the rest of eternal life and an hundredfold here. But if to the rest, much more to these too, both these things, and the things in this life.

And this surely came to pass; for when they had left a fishing rod and a net, they possessed with authority the substances of all, the prices of the houses and the lands, and the very bodies of the believers. For often did they choose even to be slain for their sake, as Paul also bears witness to many, when he says, If it had been possible ye would have plucked out your eyes, and given them to me. [Galatians 4:51] But when He says, Every one who has forsaken wife, He says not this, for marriages to be broken asunder for nought, but as He says concerning one's life, He that loses his life for my sake shall find it, [Matthew 10:39] not that we should destroy ourselves, neither that while yet here we should part it from the body, but that we should prefer godliness to all things; this too He says also with respect to wife and brethren.

But He seems to me here to intimate also the persecutions. For since there were many instances both of fathers urging their sons to ungodliness, and wives their husbands; when they command these things, says He, let them be neither wives nor parents, even as Paul likewise said, But if the unbelieving depart, let him depart. [1 Corinthians 7:15]

When He had then raised the spirit of all, and had persuaded them to feel confidence both with respect to themselves and to all the world, He added, that Many that were first shall be last, and last first. But this although it be spoken also without distinction concerning many others likewise, it is spoken also concerning these men and concerning the Pharisees, who did not believe, even as before also He had said, Many shall come from east and west and shall sit down with Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out. [Matthew 8:11-12]

Then He adds also a parable, as training those who had fallen short to a great forwardness.

For the kingdom of Heaven, He said, is like to a man that is an householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with them for a penny a day, he sent them into his vineyard.

And at the third hour he saw others standing idle, and to them too he said, Go also into the vineyard, and whatsoever is right I will give you. And about the sixth and ninth hours he did likewise. And about the eleventh hour, he saw others standing idle, and says unto them, Why stand ye here all the day idle? But they say unto him, No man has hired us. He says unto them, Go also into my vineyard, and whatsoever is right, you shall receive.

So when even had come, the lord of the vineyard says unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. And the first supposed that they should receive more, and they received likewise every man a penny. And when they had received it, they murmured against the good man of the house, saying, These last have wrought but one hour, and you have made them equal unto us that have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do you no wrong; did you not agree with me for a penny? Take what is yours, and go your way; I will give unto this last also, even as unto you. Is it not lawful for me to do what I will with my own? Is your eye evil, because I am good? Thus the last shall be first, and the first last: for many are called, but few chosen.

3. What is to us the intent of this parable? For the beginning does not harmonize with what is said at the end, but intimates altogether the contrary. For in the first part He shows all enjoying the same, and not some cast out, and some brought in; yet He Himself both before the parable and after the parable said the opposite thing. That the first shall be last, and the last first, that is, before the very first, those not continuing first, but having become last. For in proof that this is His meaning, He added, Many are called, but few chosen, so as doubly both to sting the one, and to soothe and urge on the other.

But the parable says not this, but that they shall be equal to them that are approved, and have labored much. For you have made them equal unto us, it is said, that have borne the burden and heat of the day.

What then is the meaning of the parable? For it is necessary to make this first clear, and then we shall clear up that other point. By a vineyard He means the injunctions of God and His commandments: by the time of laboring, the present life: by laborers, them that in different ways are called to the fulfillment of the injunctions: by early in the morning, and about the third and ninth and eleventh hours, them who at different ages have drawn near to God, and approved themselves.

But the question is this, whether the first having gloriously approved themselves, and having pleased God, and having throughout the whole day shone by their labors, are possessed by the basest feeling of vice, jealousy and envy. For when they had seen them enjoying the same rewards, they say, These last have wrought but one hour, and you have made them equal unto us, that have borne the burden and heat of the day. And in these words, when they are to receive no hurt, neither to suffer diminution as to their own hire, they were indignant, and much displeased at the good of others, which was proof of envy and jealousy. And what is yet more, the good man of the house in justifying himself with respect to them, and in making his defense to him that had said these things, convicts him of wickedness and the basest jealousy, saying, Did you not agree with me for a penny? Take what is yours, and go your way; I will give unto the last even as unto you. Is your eye evil, because I am good?

What then is it which is to be established by these things? For in other parables also this self-same thing may be seen. For the son who was approved is brought in, as having felt this self-same thing, when he saw his prodigal brother enjoying much honor, even more than himself. For like as these enjoyed more by receiving first, so he in a greater degree was honored by the abundance of the things given him; and to these things he that was approved bears witness.

What then may we say? There is no one who is thus justifying himself, or blaming others in the kingdom of Heaven; away with the thought! For that place is pure from envy and jealousy. For if when they are here the saints give their very lives for sinners, much more when they see them there in the enjoyment of these things, do they rejoice and account these to be blessings of their own. Wherefore then did He so frame His discourse? The saying is a parable, wherefore neither is it right to inquire curiously into all things in parables word by word, but when we have learned the object for which it was composed, to reap this, and not to busy one's self about anything further.

Wherefore then was this parable thus composed? What is its object to effect? To render more earnest them that are converted and become better men in extreme old age, and not to allow them to suppose they have a less portion. So it is for this cause He introduces also others displeased at their blessings, not to represent those men as pining or vexed, away with the thought! But to teach us that these have enjoyed such honor, as could even have begotten envy in others. Which we also often do, saying, Such a one blamed me, because I counted you worthy of much honor, neither having been blamed, nor wishing to slander that other, but hereby to show the greatness of the gift which this one enjoyed.

But wherefore can it have been that He did not hire all at once? As far as concerned Him, He did hire all; but if all did not hearken at once, the difference was made by the disposition of them that were called. For this cause, some are called early in the morning, some at the third hour, some at the sixth, some at the ninth, some at the eleventh, when they would obey.

This Paul also declared when he said, When it pleased Him, who separated me from my mother's womb. [Galatians 1:15] When did it please Him? When he was ready to obey. For He willed it even from the beginning, but because he would not have yielded, then it pleased Him, when Paul also was ready to obey. Thus also did He call the thief, although He was able to have called him even before, but he would not have obeyed. For if Paul at the beginning would not have obeyed, much more the thief.

And if they say, No man has hired us, in the first place as I said we must not be curious about all the points in the parables; but here neither is the good man of the house represented to say this, but they; but he does not convict them, that he might drive them to perplexity, but might win them over. For that He called all, as far as lay in Him, from the first even the parable shows, saying, that He went out early in the morning to hire.

4. From everything then it is manifest to us, that the parable is spoken with reference to them who from earliest youth, and those who in old age and more tardily, lay hold on virtue; to the former, that they may not be proud, neither reproach those called at the eleventh hour; to the latter, that they may learn that it is possible even in a short time to recover all.

For since He had been speaking about earnestness, and the casting away of riches, and contempt of all one's possessions, but this needed much vigor of mind and youthful ardor; in order to kindle in them a fire of love, and to give vigor to their will, He shows that it is possible even for men coming later to receive the hire of the whole day.

But He does not say it thus, lest again He should make them proud, but he shows that the whole is of His love to man, and because of this they shall not fail, but shall themselves enjoy the unspeakable blessings.

And this chiefly is what it is His will to establish by this parable. And if He adds, that, So the last shall be first and the first last; for many are called, but few chosen, marvel not. For not as inferring it from the parable does He say this, but His meaning is this, that like as this came to pass, so shall that come to pass. For here indeed the first did not become last, but all received the same contrary to hope and expectation. But as this result took place contrary to hope and contrary to expectation, and they that came before were equalled by them that followed, so shall that also come to pass which is more than this, and more strange, I mean, that the last should come to be even before the first, and that the first should be after these. So that that is one thing, and this another.

But He seems to me to say these things, darkly hinting at the Jews, and among the believers at those who at first shone forth, but afterwards neglected virtue, and fell back; and those others again that have risen from vice, and have shot beyond many. For we see such changes taking place both with respect to faith and practice.

Wherefore I entreat you let us use much diligence both to stand in the right faith, and to show forth an excellent life. For unless we add also a life suitable to our faith, we shall suffer the extremest punishment.

And this the blessed Paul showed even from times of old, when he said, that They did all eat the same spiritual meat, and did all drink the same spiritual drink: and added, that they were not saved; for they were overthrown in the wilderness. And Christ declared it even in the evangelists, when He brought in some that had cast out devils and prophesied, and are led away to punishment. And all His parables also, as that of the virgins, that of the net, that of the thorns, that of the tree not bringing forth fruit, demand virtue in our works. For concerning doctrines He discourses seldom, for neither does the subject need labor, but of life often or rather everywhere, for the war about this is continual, wherefore also so is the labor.

And why do I speak of the whole code. For even a part of it overlooked brings upon one great evils; as, for instance, almsgiving overlooked casts into hell them that have come short in it; and yet this is not the whole of virtue, but a part thereof. But nevertheless both the virgins were punished for not having this, and the rich man was for this cause tormented, and they that have not fed the hungry, are for this condemned with the devil. Again, not to revile is a very small part of it, nevertheless this too casts out them that have not attained to it. For he that says to his brother, You fool, shall be in danger of hell fire. [Matthew 5:22] Again, even continence itself is a part, but nevertheless, without this no one shall see the Lord. For, Follow peace, it is said, and holiness, without which no man shall see the Lord. [Hebrews 12:14] And humility too in like manner is a part of virtue; but nevertheless though any one should fulfill other good works, but have not attained to this, he is unclean with God. And this is manifest from the Pharisee, who though abounding with numberless good works, by this lost all.

But I have also something more than these things to say again. I mean, that not only one of them overlooked shuts Heaven against us, but though it be done, yet not in due perfection and abundance, it produces the selfsame effect again. For unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall not enter into the kingdom of Heaven. [Matthew 8:20] So that though thou give alms, but not more than they, you shall not enter in.

And how much did they bestow in alms? One may ask. For this very thing, I am minded to say now, that they who do not give may be roused to give, and they that give may not pride themselves, but may make increase of their gifts. What then did they give? A tenth of all their possessions, and again another tenth, and after this a third, so that they almost gave away the third part, for three-tenths put together make up this. And together with these, first fruits, and first born, and other things besides, as, for instance, the offerings for sins, those for purification, those at feasts, those in the jubilee, those by the cancelling of debts, and the dismissals of servants, and the lendings that were clear of usury. But if he who gave the third part of his goods, or rather the half (for those being put together with these are the half), if then he who is giving the half, achieves no great thing, he who does not bestow so much as the tenth, of what shall he be worthy? With reason He said, There are few that be saved.

5. Let us not, then, despise the care of our life. For if one portion of it despised brings so great a destruction, when on every hand we are subject to the sentence of condemnation, how shall we escape the punishment? And what manner of penalty shall we not suffer? And what manner of hope of salvation have we, one may ask, if each of the things we have numbered threatens us with hell? I too say this; nevertheless, if we give heed we may be saved, preparing the medicines of almsgiving, and attending to our wounds.

For oil does not so strengthen a body, as benevolence at once strengthens a soul, and makes it invincible to all and impregnable to the devil. For wheresoever he may seize us, his hold then slips, this oil not suffering his grasp to fix on our back.

With this oil therefore let us anoint ourselves continually. For it is the cause of health, and a supply of light, and a source of cheerfulness. But such a one, you will say, has talents of gold so many and so many, and gives away nothing. And what is that to you? For thus shall you appear more worthy of admiration, when in poverty you are more munificent than he. It was on this ground Paul marvelled at the Macedonians, not because they gave, but because even though they were in poverty they gave.

Look not then at these, but at the common Teacher of all, who had not where to lay His head. [Matthew 8:20] And why, you say, does not this and that person do so? Do not judge another, but deliver yourself from the charge against you. Since the punishment is greater when thou at the same time blamest others, and yourself doest not, when judging other men, you are again yourself also subject to the same judgment. For if even them who do right He permits not to judge others, much more will He not permit offenders. Let us not therefore judge others, neither let us look to others who are taking their ease, but unto Jesus, and from thence let us draw our examples.

Why! Have I been your benefactor? Why! Did I redeem you, that you look to me? It is another who has bestowed these things on you. Why do you let go your Master, and look unto your fellow-servant? Heardest thou not Him saying, Learn of me, for I am meek and lowly in heart? [Matthew 11:29] And again, He that would be first among you, let him be servant of all: and again, Even as the Son of Man came not to be ministered unto, but to minister. [Matthew 20:27-28] And after these things again, lest taking offense at them who are remiss among your fellow-servants, thou continue in contemptuousness; to draw you off from that, He says, I have made myself an example to you, that as I have done, you should do also. [John 13:15] But have you no teacher of virtue among those persons that are with you, neither such a one as to lead you on to these things? More abundant then will be the praise, the commendation greater, when not even being supplied with teachers you have become one to be marvelled at.

For this is possible, nay very easy, if we be willing: and this they show, who first duly performed these things, as for instance, Noah, Abraham, Melchizedeck, Job, and all the men like them. To them it is needful to look every day, and not unto these, whom you never cease emulating, and passing about their names in your assemblies. For nothing else do I hear you saying everywhere, but such words as these; Such a one has bought so many acres of land; such a one is rich, he is building. Why do you stare, O man, at what is without? Why do you look to others? If you are minded to look to others, look to them that do their duty, to them that approve themselves, to them that carefully fulfill the law, not to those that have become offenders, and are in dishonor. For if you look to these, you will gather hence many evil things, falling into remissness, into pride, into condemnation of others; but if you reckon over them that do right, you will lead yourself on unto humility, unto diligence, unto compunction, unto the blessings that are beyond number.

Hear what the Pharisee suffered, because he let pass them that do right, and looked to him that had offended; hear and fear.

See how David became one to be marvelled at, because he looked to his ancestors that were noted for virtue. For I am a stranger, says he, and a sojourner, as all my fathers were. For this man, and all that are like him, let pass them that had sinned, and thought of those who had approved themselves.

This do thou also. For you are not set to judge of the negligences of which others have been guilty, nor to inquire into the sins which others are committing; you are required to do judgment on yourself, not on others. For if we judged ourselves, it is said, we should not be judged, but when we are judged, we are chastened of the Lord. [1 Corinthians 11:31-32] But you have reversed the order, of yourself requiring no account of offenses great or small, but being strict and curious about the offenses of others.

Let us no more do this, but leaving off this disorderly way, let us set up a tribunal in ourselves for the sins committed by ourselves, becoming ourselves accusers, and judges, and executioners for our offenses.

But if it be your will to be busy about the things of other men also, busy yourself about their good works, not their sins, that both by the memory of our negligences and by our emulation for the good works they have done, and by setting before ourselves the judgment-seat from which no prayers can deliver, wounded each day by our conscience as by a kind of goad, we may lead ourselves on to humility, and a greater diligence, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ; with whom be to the Father, together with the Holy Ghost, glory, might, honor, now and always, and world without end. Amen.

And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said to them, Behold, we go up to Jerusalem; and the Son of Man shall be betrayed unto the chief priests and unto the Scribes, and they shall condemn Him to death, and shall deliver Him to the Gentiles to mock, and to scourge, and to crucify Him; and the third day He shall be raised.

He goes not up at once to Jerusalem when He has come out of Galilee, but having first wrought miracles, and having stopped the mouths of Pharisees, and having discoursed with His disciples of renouncing possessions: for, if you will be perfect, says He, sell that you have: [Matthew 19:21] and of virginity, He that is able to receive, let him receive it: [Matthew 19:12] and of humility, For except ye be converted, and become as little children, you shall not enter into the kingdom of Heaven: [Matthew 18:3] and of a recompense of the things here, For whoever has forsaken houses, or brethren, or sisters, shall receive an hundredfold in this world: [Matthew 19:29] and of rewards there, For he shall also inherit, it is said, eternal life: then He assails the city next, and being on the point of going up, discourses again of His passion. For since it was likely that they, because they were not willing this should come to pass, would forget it, He is continually putting them in remembrance, exercising their mind by the frequency with which He reminded them, and diminishing their pain.

But He speaks with them apart, necessarily; for it was not meet that His discourse about these things should be published to the many; neither that it should be spoken plainly, for no advantage arose from this. For if the disciples were confounded at hearing these things, much more the multitude of the people.

What then? Was it not told to the people? You may say. It was indeed told to the people also, but not so plainly. For, Destroy, says He, this Temple, and in three days I will raise it up; [John 2:19] and, This generation seeks after a sign, and there shall no sign be given it, but the sign of Jonas; [Matthew 12:39] and again, Yet a little while am I with you, and you shall seek me, and shall not find me. [John 7:33-34]

But to the disciples not so, but as the other things He spoke unto them more plainly, so also spoke He this too. And for what purpose, if the multitude understood not the force of His sayings, were they spoken at all? That they might learn after these things, that fore-knowing it, He came to His passion, and willing it; not in ignorance, nor by constraint. But to the disciples not for this cause only did He foretell it; but, as I have said, in order that having been exercised by the expectation, they might more easily endure the passion, and that it might not confound them by coming upon them without preparation. So for this cause, while at the beginning He spoke of His death only, when they were practised and trained to hear of it, He adds the other circumstances also; as, for instance, that they should deliver Him to the Gentiles, that they should mock and scourge Him; as well on this account, as in order that when they saw the mournful events come to pass, they might expect from this the resurrection also. For He who had not cloaked from them what would give pain, and what seemed to be matter of reproach, would reasonably be believed about good things too.

But mark, I pray you, how with regard to the time also He orders the thing wisely. For neither at the beginning did He tell them, lest He should disquiet them, neither at the time itself, lest by this again He should confound them; but when they had received sufficient proof of His power, when He had given them promises that were very great concerning life everlasting, then He introduces also what He had to say concerning these things, once and twice and often interweaving it with His miracles and His instructions.

But another evangelist says, that He brought in the prophets also as witnesses; [Luke 18:31] and another again says, that even they themselves understood not His words, but the saying was hid from them, and that they were amazed as they followed Him.

Surely then, one may say, the benefit of the prediction is taken away. For if they knew not what they were hearing, neither could they look for the event, and not looking for it, neither could they be exercised by their expectations.

But I say another thing also more perplexing than this: If they did not know, how were they sorry. For another says, they were sorry. If therefore they knew it not, how were they sorry? How did Peter say, Be it far from You. This shall not be unto You? [Matthew 16:22]

What then may we say? That He should die indeed they knew, albeit they knew not clearly the mystery of the Incarnation. Neither did they know clearly about the resurrection, neither what He was to achieve; and this was hid from them.

For this cause also they felt pain. For some they had known to have been raised again by other persons, but for any one to have raised up himself again, and in such wise to have raised himself as not to die any more, they had never known.

This then they understood not, though often said; nay nor of this self-same death did they clearly know what it was, and how it should come on Him. Wherefore also they were amazed as they followed Him, but not for this cause only; but to me at least He seems even to amaze them by discoursing of His passion.

2. Yet none of these things made them take courage, and this when they were continually hearing about His resurrection. For together with His death this also especially troubled them, to hear that men should mock and scourge Him, and the like. For when they considered His miracles, the possessed persons whom He had delivered, the dead whom He had raised, all the other marvellous works which He was doing, and then heard these things, they were amazed, if He who does these works is thus to suffer. Therefore they fell even into perplexity, and now believed, now disbelieved, and could not understand His sayings. So far at least were they from understanding clearly what He said, that the sons of Zebedee at the same time came to Him, and spoke to Him of precedence. We desire, it is said, that one should sit on Your right hand, and one on Your left. How then does this evangelist say, that their mother came to Him? It is probable both things were done. I mean, that they took their mother with them, with the purpose of making their entreaty stronger, and in this way to prevail with Christ.

For in proof that this is true, as I say, and the request was rather theirs, and that being ashamed they put forward their mother, mark how Christ directs His words to them.

But rather let us learn, first, what do they ask, and with what disposition, and whence they were moved to this? Whence then were they moved to this? They saw themselves honored above the rest, and expected from that they should obtain this request also. But what can it be they ask? Hear another evangelist plainly declaring this. For, Because He was near, it is said, to Jerusalem, and because they thought the kingdom of God should immediately appear, [Luke 19:11] they asked these things. For they supposed that this was at the doors, and visible, and that having obtained what they asked, they would undergo none of the painful things. For neither for its own sake only did they seek it, but as though they would also escape the hardships.

Wherefore also Christ in the first place leads them off from these thoughts, commanding them to await slaughter and dangers, and the utmost terrors. For, Are you able, says He, to drink of the cup that I drink of? [Matthew 20:22]

But let no man be troubled at the apostles being in such an imperfect state. For not yet was the cross accomplished, not yet the grace of the Spirit given. But if you would learn their virtue, notice them after these things, and you will see them superior to every passion. For with this object He reveals their deficiencies, that after these things you might know what manner of men they became by grace.

That then they were asking, in fact, for nothing spiritual, neither had a thought of the kingdom above, is manifest from hence. But let us see also, how they come unto Him, and what they say. We would, it is said, that whatsoever we shall desire of You, You should do it for us. [Mark 10:35]

And Christ says to them, What would ye? [Mark 10:36] not being ignorant, but that He may compel them to answer, and lay open the wound, and so apply the medicine. But they out of shame and confusion of face, because under the influence of a human passion they had come to do this, took Him privately apart from the disciples, and asked Him. For they went before, it is said, so that it might not be observable to them, and so said what they wished. For it was their desire, as I suppose, because they heard, You shall sit on twelve thrones, to have the first place of these seats. And that they had an advantage over the others, they knew, but they were afraid of Peter, and say, Command, that one sit on Your right hand, one on Your left; and they urge Him, saying, Command.

What then says He? Showing, that they asked nothing spiritual, neither, if they had known again what they were asking, would they have ventured to ask for so much, He says, You know not what ye ask, how great, how marvellous, how surpassing even the powers above. After that He adds, Are you able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? Do you see, how He straightway drew them off from their suspicion, by framing His discourse from the contrary topics? For you, He says, talk to me of honor and crowns, but I to you of conflicts and labors. For this is not the season for rewards, neither shall that glory of mine appear now, but the present time is one of slaughter, and wars, and dangers.

And see how by the form of His question, He both urges and attracts them. For He said not, Are you able to be slain? Are you able to pour forth your blood? but how? Are you able to drink of the cup? Then to attract them to it, He says, Which I shall drink of, that by their fellowship with Him in it they might be made more ready.

And a baptism again calls He it; showing that great was the cleansing the world was to have from the things that were being done.

They say unto Him, We are able. [Matthew 20:22] Out of their forwardness they straightway undertook it, not knowing even this which they were saying, but looking to hear what they had asked.

What then says He? You shall drink indeed of my cup, and be baptized with the baptism that I am baptized with. Great blessings did He foretell to them. His meaning is, you shall be counted worthy of martyrdom, and shall suffer these things which I suffer; you shall close your life by a violent death, and in these things you shall be partakers with me; But to sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father.

3. Having first elevated their souls, and made them of a higher character, and having rendered them such as sorrow could not subdue, then He reproves their request.

But what can be this present saying? For indeed there are two points that are subjects of inquiry to many: one, if it be prepared for any to sit on His right hand; and then, if the Lord of all has not power to bestow it on them for whom it is prepared.

What then is the saying? If we solve the former point, then the second also will be clear to the inquirers. What then is this? No one shall sit on His right hand nor on His left. For that throne is inaccessible to all, I do not say to men only, and saints, and apostles, but even to angels, and archangels, and to all the powers that are on high.

At least Paul puts it as a peculiar privilege of the Only-Begotten, saying, To which of the angels said He at any time, Sit on my right hand? [Hebrews 1:13] And of the angels He says, who makes His angels spirits; but unto the Son, 'Your throne, O God.' [Hebrews 1:7-8]

How then says He, To sit on my right hand and on my left is not mine to give, as though there are some that should sit there? Not as though there are; far from it; but He makes answer to the thoughts of them who ask the favor, condescending to their understanding. For neither did they know that lofty throne, and His sitting at the right hand of the Father; how should they, when even the things that were much lower than these, and were daily instilled into them, they understood not? But they sought one thing only, to enjoy the first honors, and to stand before the rest, and that no one should stand before them with Him; even as I have already said before, that, since they heard of twelve thrones, in ignorance what the saying could mean, they asked for the first place.

What therefore Christ says is this: You shall die indeed for me, and shall be slain for the sake of the gospel, and shall be partakers with me, as far as regards the passion: but this is not sufficient to secure you the enjoyment of the first seat, and to cause that you should occupy the first place. For if any one else should come, together with the martyrdom, possessed of all the other parts of virtue far more fully than you, not because I love you now, and prefer you to the rest, therefore shall I set aside him that is distinguished by his good works, and give the first honors to you.

But thus indeed He did not say it, so as not to pain them, but darkly He intimates the self-same thing, saying, You shall drink indeed of my cup, and you shall be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left, this is not mine to give, but it shall be given to those for whom it is prepared.

But for whom is it prepared? For them who could become distinguished by their works. Therefore He said not, It is not mine to give, but my Father's, lest any should say that He was too weak, or wanting in vigor for their recompense; but how? It is not mine, but of those for whom it is prepared.

And in order that what I say may be more plain, let us work it on an illustration, and let us suppose there was some master of the games, then that many excellent combatants went down to the contest, and that some two of the combatants that were most nearly connected with the master of the games were to come to him and say, Cause us to be crowned and proclaimed, confiding in their good-will and friendship with him; and that he were to say to them, This is not mine to give, but it shall be given to them for whom it is prepared, by their labors, and their toils; should we indeed condemn him as powerless? By no means, but we should approve him for his justice, and for having no respect of persons. Like then as we should not say that he did not give the crown from want of vigor, but as not wishing to corrupt the law of the games, nor to disturb the order of justice; in like manner now should I say Christ said this, from every motive to compel them, after the grace of God, to set their hopes of salvation and approval on the proof of their own good works.

Therefore He says, For whom it is prepared. For what, says He, if others should appear better than you? What, if they should do greater things? For shall you, because you have become my disciples, therefore enjoy the first honors, if you yourselves should not appear worthy of the choice?

For that He Himself has power over the whole, is manifest from His having the entire judgment. For to Peter too He speaks thus, I will give you the keys of the Heavens. And Paul also makes this clear where he says, Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give me in that day; and not to me only, but unto all them also which have loved His appearing. [2 Timothy 4:8] But the appearing was of Christ. But that no one will stand before Paul, is surely clear to every one.

And if He has expressed these things somewhat obscurely, marvel not. For to lead them on by hidden instruction, not to be rudely pressing Him without object or cause for the first honors (for from a human passion they felt this), and not wishing to give them pain, by the obscurity He effects both these objects.

Then were the ten moved with indignation with respect to the two. Then. When.? When He had reproved them. So long as the judgment was Christ's, they were not moved with indignation; but seeing them preferred, they were contented, and held their peace, out of reverence and honor to their Master.

And if they were vexed in mind, yet they dared not utter this. And when they had some feeling of human weakness towards Peter, at the time that He gave the didrachmas, they did not give way to anger, but asked only, Who then is greatest? But since here the request was the disciples', they are moved with indignation. And not even here are they straightway moved with indignation, when they asked, but when Christ had reproved them, and had said they should not enjoy the first honors, unless they showed themselves worthy of these.

4. Do you see how they were all in an imperfect state, when both these were lifting themselves up above the ten, and those envying the two? But, as I said, show me them after these things, and you will see them delivered from all these passions. Hear at least how this same John, he who now came to Him for these things, everywhere gives up the first place to Peter, both in addressing the people, and in working miracles, in the Acts of the Apostles.

And he conceals not Peter's good deeds, but relates both the confession, which he openly made when all were silent, [John 6:68-69] and his entering into the tomb, [John 20:6] and puts the apostle before himself. For, because both continued with Him at His crucifixion, taking away the ground of his own commendation, he says, That disciple was known unto the high priest. [John 18:15]

But James survived not a long time, but from the beginning he was so greatly filled with warmth, and so forsook all the things of men, and mounted up to an height unutterable, as straightway to be slain. Thus, in all respects, they after these things became excellent.

But then, they were moved with indignation. What then says Christ? He called them unto Him, and said, The princes of the Gentiles exercise dominion over them. For, as they were disturbed and troubled, He soothes them by His call before His word, and by drawing them near Him. For the two having separated themselves from the company of the ten, had stood nearer Him, pleading their own interests. Therefore He brings near Him these also, by this very act, and by exposing and revealing it before the rest, soothing the passion both of the one and of the other.

And not as before, so now also does He check them. For whereas before He brings little children into the midst, and commands to imitate their simplicity and lowliness; here He reproves them in a sharper way from the contrary side, saying, The princes of the Gentiles exercise dominion over them, and their great ones exercise authority upon them, but it shall not be so among you; but he that will be great among you, let this man be minister to all; and he that will be first, let him be last of all; showing that such a feeling as this is that of heathens, I mean, to love the first place. For the passion is tyrannical, and is continually hindering even great men; therefore also it needs a severer stripe. Whence He too strikes deeper into them, by comparison with the Gentiles shaming their inflamed soul, and removes the envy of the one and the arrogance of the other, all but saying, Be not moved with indignation, as insulted. For they harm and disgrace themselves most, who on this wise seek the first places, for they are among the last. For matters with us are not like matters without. 'For the princes of the Gentiles exercise dominion over them,' but with me the last, even he is first.

And in proof that I say not these things without cause, by the things which I do and suffer, receive the proof of my sayings. For I have myself done something even more. For being King of the powers above, I was willing to become man, and I submitted to be despised, and despitefully entreated. And not even with these things was I satisfied, but even unto death did I come. Therefore, He says,

Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many. [Matthew 20:28] For not even at this did I stop, says He, but even my life did I give a ransom; and for whom? For enemies. But thou if you are abused, it is for yourself, but I for you.

Be not then afraid, as though your honor were plucked down. For however much you humble yourself, you cannot descend so much as your Lord. And yet His descent has become the ascent of all, and has made His own glory shine forth. For before He was made man, He was known among angels only; but after He was made man and was crucified, so far from lessening that glory, He acquired other besides, even that from the knowledge of the world.

Fear not then, as though your honor were put down, if you should abase yourself, for in this way is your glory more exalted, in this way it becomes greater. This is the door of the kingdom. Let us not then go the opposite way, neither let us war against ourselves. For if we desire to appear great, we shall not be great, but even the most dishonored of all.

Do you see how everywhere He urges them by the opposite things, giving them what they desire? For in the preceding parts also we have shown this in many instances, and in the cases of the covetous, and of the vain-glorious, He did thus. For wherefore, He says, do you give alms before men? That you may enjoy glory? You must then not do so, and you shall surely enjoy it. Wherefore do you lay up treasures? That you may be rich? You must then not lay up treasures, and you shall be rich. Even so here too, wherefore do you set your heart on the first places? That you may be before others? Choose then the last place, and then you will enjoy the first. So that if it be your will to become great, seek not to become great, and then you will be great. For the other is to be little.

5. Do you see how He drew them off from the disease, by showing them both from thence failing of their object, and from hence gaining, that they might flee the one, and follow after the other.

And of the Gentiles, too, He for this cause reminded them, that in this way again He might show the thing to be disgraceful and to be abhorred.

For the arrogant is of necessity base, and, on the contrary, the lowly-minded is high. For this is the height that is true and genuine, and exists not in name only, nor in manner of address. And that which is from without is of necessity and fear, but this is like to God's. Such a one, though he be admired by no one, continues high; even as again the other, though he be courted by all, is of all men the basest. And the one is an honor rendered of necessity, whence also it easily passes away; but the other is of principle, whence also it continues steadfast. Since for this we admire the saints also, that being greater than all, they humbled themselves more than all. Wherefore even to this day they continue to be high, and not even death has brought down that height.

And if you be minded, let us by reasonings also inquire into this very thing. Any one is said to be high, either when he is so by greatness of stature, or when he has chanced to be set on a high place, and low in like manner, from the opposite things.

Let us see then who is like this, the boaster, or he that keeps within measure, that you may perceive that nothing is higher than lowliness of mind, and nothing lower than boastfulness.

The boaster then desires to be greater than all, and affirms no one to be equal in worth with him; and how much soever honor he may obtain, he sets his heart on more and claims it, and accounts himself to have obtained none, and treats men with utter contempt, and yet seeks after the honor that comes from them; than which what can be more unreasonable? For this surely is like an enigma. By those, whom he holds in no esteem, he desires to be glorified.

Do you see how he who desires to be exalted falls down and is set on the ground? For that he accounts all men to be nothing compared with himself, he himself declares, for this is boasting. Why then dost cast yourself upon him who is nothing? Why do you seek honor of him? Why do you lead about with you such great multitudes?

Do you see one low, and set on a low place. Come then, let us inquire about the high man. This one knows what man is, and that man is a great thing, and that he himself is last of all, and therefore whatever honor he may enjoy, he reckons this great, so that this one is consistent with himself and is high, and shifts not his judgment; for whom he accounts great, the honors that come from them he esteems great also, though they should chance to be small, because he accounts those who bestow them to be great. But the boastful man accounts them that give the honors to be nothing, yet the honors bestowed by them he reckons to be great.

Again, the lowly man is seized by no passion, no anger can much trouble this man, no love of glory, no envy, no jealousy: and what can be higher than the soul that is delivered from these things? But the boastful man is held in subjection by all these things, like any worm crawling in the mire, for jealousy and envy and anger are forever troubling his soul.

Which then is high? He that is superior to his passions, or he that is their slave? He that trembles at them and is afraid of them, or he that is unsubdued, and never taken by them? Which kind of bird should we say flies higher? That which is higher than the hands and the arrows of the hunter, or that which does not even suffer the hunters to need an arrow, from his flying along the ground, and from not being able ever to elevate himself? Is not then the arrogant man like this? For indeed every net readily catches him as crawling on the ground.

6. But if you will, even from that wicked demon prove thou this. For what can be baser than the devil, because he had exalted himself; what higher than the man who is willing to abase himself? For the former crawls on the ground under our heel (For, ye tread, He says, upon serpents and scorpions), but the latter is set with the angels on high.

But if you desire to learn this from the example of haughty men also, consider that barbarian king, that led so great an army, who knew not so much as the things that are manifest to all; as, for instance, that stone was stone, and the images, images; wherefore he was inferior even to these. But the godly and faithful are raised even above the sun; than whom what can be higher, who rise above even the vaults of heaven, and passing beyond angels, stand by the very throne of the king.

And that you may learn in another way their vileness; who will be abased? He who has God for his ally, or he with whom God is at war? It is quite plain that it is he with whom He is at war. Hear then touching either of these what says the Scripture. God resists the proud, but gives grace unto the humble. [James 4:6]

Again, I will ask you another thing also. Which is higher? He who acts as a priest to God and offers sacrifice? Or he who is somewhere far removed from confidence towards Him? And what manner of sacrifice does the lowly man offer? One may say. Hear David saying, The sacrifice of God is a contrite spirit; a contrite and humbled heart God will not despise.

Do you see the purity of this man? Behold also the uncleanness of the other; for every one that is proud in heart is unclean before God. Besides, the one has God resting upon him, (For unto whom will I look, says He, but to him that is meek and quiet, and trembles at my words), [Isaiah 66:2] but the other crawls with the devil, for he that is lifted up with pride shall suffer the devil's punishment. Wherefore Paul also said, Lest, being lifted up with pride, he should fall into the condemnation of the devil. [1 Timothy 3:6]

And the thing opposite to what he wishes, befalls him. For his wish is to be arrogant, that he may be honored; but the most contemned of all is this character. For these most of all are laughing stocks, foes and enemies to all men, the most easy to be subdued by their enemies, the men that easily fall into anger, the unclean before God.

What then can be worse than this, for this is the extremity of evils? And what is sweeter than the lowly, what more blessed, since they are longed after, and beloved of God? And the glory too that comes of men, these do most of all enjoy, and all honor them as fathers, embrace them as brothers, receive them as their own members.

Let us then become lowly, that we may be high. For most utterly does arrogance abase. This abased Pharaoh. For, I know not, he says, the Lord, [Exodus 5:2] and he became inferior to flies and frogs, and the locusts, and after that with his very arms and horses was he drowned in the sea. In direct opposition to him, Abraham says, I am dust and ashes, [Genesis 18:27] and prevailed over countless barbarians, and having fallen into the midst of Egyptians, returned, bearing a trophy more glorious than the former, and, cleaving to this virtue, grew ever more high. Therefore he is celebrated everywhere, therefore he is crowned and proclaimed; but Pharaoh is both earth and ashes, and if there is anything else more vile than these. For nothing does God so abhor as arrogance. For this object has He done all things from the beginning, in order that He might root out this passion. Because of this are we become mortal, and are in sorrows, and wailings. Because of this are we in toil, and sweat, and in labor continual, and mingled with affliction. For indeed out of arrogance did the first man sin, looking for an equality with God. Therefore, not even what things he had, did he continue to possess, but lost even these.

For arrogance is like this, so far from adding to us any improvement of our life, it subtracts even what we have; as, on the contrary, humility, so far from subtracting from what we have, adds to us also what we have not.

This virtue then let us emulate, this let us pursue, that we may both enjoy present honor, and attain unto the glory to come, by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father glory and might, together with the Holy Ghost, now and always, and world without end. Amen.

And as they departed from Jericho, great multitudes followed Him. And, behold, two blind men sitting by the wayside, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, Thou Son of David.

See whence He passed unto Jerusalem, and where He abode before this, with regard to which it seems to me especially worthy of inquiry, wherefore He went not away even long before this from thence unto Galilee, but through Samaria. But this we will leave to them that are fond of learning. For if any one were disposed to search the matter out carefully, he will find that John intimates it well, and has expressed the cause.

But let us keep to the things set before us, and let us listen to these blind men, who were better than many that see. For neither having a guide, nor being able to see Him when come near to them, nevertheless they strove to come unto Him, and began to cry with a loud voice, and when rebuked for speaking, they cried the more. For such is the nature of an enduring soul, by the very things that hinder, it is borne up.

But Christ suffered them to be rebuked, that their earnestness might the more appear, and that you might learn that worthily they enjoy the benefits of their cure. Therefore He does not so much as ask, Do ye believe? as He does with many; for their cry, and their coming unto Him, sufficed to make their faith manifest.

Hence learn, O beloved, that though we be very vile and outcast, but yet approach God with earnestness, even by ourselves we shall be able to effect whatsoever we ask. See, for instance, these men, how, having none of the apostles to plead with them, but rather many to stop their mouths, they were able to pass over the hindrances, and to come unto Jesus Himself. And yet the evangelist bears witness to no confidence of life in them, but earnestness sufficed them instead of all.

These then let us also emulate. Though God defer the gift, though there be many withdrawing us, let us not desist from asking. For in this way most of all shall we win God to us. See at least even here, how not poverty, not blindness, not their being unheard, not their being rebuked by the multitude, not anything else, impeded their exceeding earnestness. Such is the nature of a fervent and toiling soul.

What then says Christ? He called them, and said, What will you that I should do unto you? They say unto Him, Lord, that our eyes may be opened. [Matthew 20:32-33] Wherefore does He ask them? Lest any one should think that when they wish to receive one thing, He gives them another thing. For indeed it is usual with Him on every occasion, first to make manifest and discover to all the virtue of those He is healing, and then to apply the cure, for one reason, that He might lead on the others likewise to emulation; and for another, that He might show that they were enjoying the gift worthily. This, for instance, He did with respect to the Canaanitish woman also, this too in the case of the centurion, this again as to her that had the issue of blood, or rather that marvellous woman even anticipated the Lord's inquiry; but not so did He pass her by, but even after the cure makes her manifest. Such earnest care had He on every occasion to proclaim the good deeds of them that come to Him, and to show them to be much greater than they are, which He does here also.

Then, when they said what they wished, He had compassion on them, and touched them. For this alone is the cause of their cure, for which also He came into the world. But nevertheless, although it be mercy and grace, it seeks for the worthy.

But that they were worthy is manifest, both from what they cried out, and from the fact that, when they had received, they did not hasten away, as many do, being ungrateful after the benefits. Nay, they were not like this, but were both persevering before the gift, and after the gift grateful, for they followed Him.

And when He drew near unto Jerusalem, and had come to Bethphage, unto the Mount of Olives, He sent two of His disciples, saying, Go into the village over against you, and you shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say anything unto you, you shall say, The Lord has need of them; and straightway he sends them. And this was done, that it might be fulfilled which was spoken by Zechariah the prophet, Tell ye the daughter of Sion, Behold, your King comes to you, meek, and sitting upon an ass, and a colt the foal of an ass.

And yet He had often entered Jerusalem before, but never with so much circumstance. What then is the cause? It was the beginning then of the dispensation; and neither was He very well known, nor the time of His passion near; wherefore He mixed with them with less distinction, and more disguising Himself. For He would not have been held in admiration, had He so appeared, and He would have excited them to greater anger. But when He had both given them sufficient proof of His power, and the cross was at the doors, He makes Himself then more conspicuous, and does with greater circumstance all the things that were likely to inflame them. For it was indeed possible for this to have been done at the beginning also; but it was not profitable nor expedient it should be so.

But do thou observe, I pray you, how many miracles are done, and how many prophecies are fulfilled. He said, You shall find an ass; He foretold that no man should hinder them, but that all, when they heard, should hold their peace.

But this is no small condemnation of the Jews, if them that were never known to Him, neither had appeared before Him, He persuades to give up their own property, and to say nothing against it, and that by His disciples, while these, being present with Him at the working of His miracles, were not persuaded.

2. And do not account what was done to be a small thing. For who persuaded them, when their own property was taken from them, and that, when they were perhaps poor men and husbandmen, not to forbid it? Why say I not to forbid it? Not to ask, or even if they asked, to hold their peace, and give it up. For indeed both things were alike marvellous, as well, if they said nothing, when their beasts were dragged away, or if having spoken, and heard, The Lord has need of them, they yielded and withstood not, and this when they see not Him, but His disciples.

By these things He teaches them, that it was in His power to have entirely hindered the Jews also, even against their will, when they were proceeding to attack Him, and to have made them speechless, but He would not.

And another thing again together with these does He teach the disciples, to give whatever He should ask; and, though he should require them to yield up their very life, to give even this, and not to gainsay. For if even strangers gave up to Him, much more ought they to strip themselves of all things.

And besides what we have said, He was fulfilling also another prophecy, one which was twofold, one part in words, and another in deeds. And that in deeds was, by the sitting on the ass; and that by words, the prediction of Zacharias; because he had said, that the King should sit on an ass. And He, having sat and having fulfilled it, gave to the prophecy another beginning again, by what He was doing typifying beforehand the things to come.

How and in what manner? He proclaimed beforehand the calling of the unclean Gentiles, and that He should rest upon them, and that they should yield to Him and follow Him, and prophecy succeeded to prophecy.

But to me He seems not for this object only to sit on the ass, but also as affording us a standard of self-denial. For not only did He fulfill prophecies, nor did He only plant the doctrines of the truth, but by these very things He was correcting our practice for us, everywhere setting us rules of necessary use, and by all means amending our life.

For this cause, I say, even when He was to be born He sought not a splendid house, nor a mother rich and distinguished, but a poor woman, and one that had a carpenter as her betrothed husband; and is born in a shed, and laid in a manger: and choosing His disciples, He chose not orators and wise men, not rich men and nobly born, but poor men, and of poor families, and in every way undistinguished; and providing His table, at one time He sets before Himself barley loaves, and at another at the very moment commands the disciples to buy at the market. And making His couch, He makes it of grass, and putting on raiment, He clothes Himself in what is cheap, and in no respect different from the common sort; and a house He did not so much as possess. And if He had to go from place to place, He did this travelling on foot, and so travelling, as even to grow weary. And sitting, He requires no throne nor pillow, but sits on the ground, sometimes in the mountain, and sometimes by the well, and not merely by the well, but also alone, and talks with a Samaritan woman.

Again, setting measures of sorrow, when He had need to mourn, He weeps moderately, everywhere setting us rules, as I have said, and limits how far one ought to proceed, and not any further. So for this intent now also, since it happens that some are weak and have need of beasts to carry them, in this too He fixes a measure, showing that one ought not to yoke horses or mules to be borne by them, but to use an ass, and not to proceed further, and everywhere to be limited by the want.

But let us look also at the prophecy, that by words, that by acts. What then is the prophecy? Behold, your King comes to you, meek, and riding on an ass, and a young colt; [Zechariah 9:9] not driving chariots, like the rest of the kings, not demanding tributes, not thrusting men off, and leading about guards, but displaying His great meekness even hereby.

Ask then the Jew, what King came to Jerusalem borne on an ass? Nay, he could not mention, but this alone.

But He did these things, as I said, signifying beforehand the things to come. For here the church is signified by the colt, and the new people, which was once unclean, but which, after Jesus sat on them, became clean. And see the image preserved throughout. I mean that the disciples loose the asses. For by the apostles, both they and we were called; by the apostles were we brought near. But because our acceptance provoked them also to emulation, therefore the ass appears following the colt. For after Christ has sat on the Gentiles, then shall they also come moving us to emulation. And Paul declaring this, said, That blindness in part is happened to Israel, until the fullness of the Gentiles be come in; and so all Israel shall be saved. [Romans 11:25-26] For that it was a prophecy is evident from what is said. For neither would the prophet have cared to express with such great exactness the age of the ass, unless this had been so.

But not these things only are signified by what is said, but also that the apostles should bring them with ease. For as here, no man gainsaid them so as to keep the asses, so neither with regard to the Gentiles was any one able to prevent them, of those who were before masters of them.

But He does not sit on the bare colt, but on the apostles' garments. For after they had taken the colt, they then gave up all, even as Paul also said, I will very gladly spend and be spent for your souls. [2 Corinthians 12:15]

But mark how tractable the colt, how being unbroken, and having never known the rein, he was not restive, but went on orderly; which thing itself was a prophecy of the future, signifying the submissiveness of the Gentiles, and their sudden conversion to good order. For all things did that word work, which said, Loose him, and bring him to me: so that the unmanageable became orderly, and the unclean thenceforth clean.

3. But see the baseness of the Jews. He had wrought so many miracles, and never were they thus amazed at Him; but when they saw a multitude running together, then they marvel. For all the city was moved, saying, Who is this? But the multitudes said, This is Jesus the prophet of Nazareth of Galilee. And when they thought they were saying something great, even then were their thoughts earthly, and low, and dragging on the ground.

But these things He did, not as displaying any pomp, but at once, as I have said, both fulfilling a prophecy, and teaching self-denial, and at the same time also comforting His disciples, who were grieving for His death, and showing them that He suffers all these things willingly. And mark thou, I pray you, the accuracy of the prophet, how he foretold all things. And some things David, some things Zechariah, had proclaimed beforehand. Let us also do likewise, and let us sing hymns, and give up our garments to them that bear Him. For what should we deserve, when some clothe the ass on which He was set, and others strew the garments even under her feet; but we, seeing him naked, and not being even commanded to strip ourselves, but to spend of what is laid by, not even so are liberal? And when they indeed attend upon Him before and behind, but we, when He comes unto us, send Him away, and thrust Him off and insult Him.

How sore a punishment do these things deserve, how great vengeance! Your Lord comes unto you in need, and you are not willing so much as to listen to His entreaty, but you blame and rebukest Him, and this, when you have heard such words as these. But if in giving one loaf, and a little money, you are so mean, and haughty, and backward; if you had to empty out all, what would you become?

Do you see not those that show their magnificence in the theatre, how much they give away to the harlots? But you give not so much as the half, nay often not the smallest part. But the devil is exhorting to give to whom it may chance, procuring us hell, and you give; but Christ to the needy, promising a kingdom, and thou, far from giving, dost rather insult them, and you choose rather to obey the devil, that you might be punished, than to submit to Christ, and be saved.

And what could be worse than this frenzy? One procures hell, the other a kingdom, and you leave the latter, and run unto the former. And this ye send away, when He comes unto you, that when he is far off, you call unto you. And what you do is the same as if a king bearing a royal robe, and offering a diadem, did not win your choice, but a robber brandishing a sword at you, and threatening death, were to win it.

Considering these things then, beloved, let us discern the truth at length though late, and let us grow sober. For I am now ashamed of speaking of almsgiving, because that having often spoken on this subject, I have effected nothing worth the exhortation. For some increase indeed has there been, but not so much as I wished. For I see you sowing, but not with a liberal hand. Wherefore I fear too lest ye also reap sparingly. [2 Corinthians 9:6]

For in proof that we do sow sparingly, let us inquire, if it seem good, which are more numerous in the city, poor or rich; and which they, who are neither poor nor rich, but have a middle place. As, for instance, a tenth part is of rich, and a tenth of the poor that have nothing at all, and the rest of the middle sort.

Let us distribute then among the poor the whole multitude of the city, and you will see the disgrace how great it is. For the very rich indeed are but few, but those that come next to them are many; again, the poor are much fewer than these. Nevertheless, although there are so many that are able to feed the hungry, many go to sleep in their hunger, not because those that have are not able with ease to succor them, but because of their great barbarity and inhumanity. For if both the wealthy, and those next to them, were to distribute among themselves those who are in need of bread and raiment, scarcely would one poor person fall to the share of fifty men or even a hundred. Yet nevertheless, though in such great abundance of persons to assist them, they are wailing every day. And that you may learn the inhumanity of the others, when the church is possessed of a revenue of one of the lowest among the wealthy, and not of the very rich, consider how many widows it succors every day, how many virgins; for indeed the list of them has already reached unto the number of three thousand. Together with these, she succors them that dwell in the prison, the sick in the caravansera, the healthy, those that are absent from their home, those that are maimed in their bodies, those that wait upon the altar; and with respect to food and raiment, them that casually come every day; and her substance is in no respect diminished. So that if ten men only were thus willing to spend, there would be no poor.

4. And what, it will be said, are our children to inherit? The principal remains, and the income again has become more abundant, the goods being stored up for them in Heaven.

But are you not willing to do this? At least do it by the half, at least by the third part, at least by the fourth part, at least by the tenth. For owing to God's favor, it were possible for our city to nourish the poor of ten cities.

And if you will, let us make some calculation in proof of this; or rather there is no need so much as of reckoning; for of itself the easiness of the thing is discernible. See at least, upon public occasions, how much one house has often not been backward to spend, and has not had so much as a little feeling of the expense, which service if each of the rich were willing to perform for the poor, in a brief moment of time he would have seized on Heaven.

What plea then will there be? What shadow of defense, when not even of the things from which we must assuredly be separated, when taken away from hence, not even of these do we impart to the needy with as much liberality as others to those on the stage, and this when we are to reap so many benefits therefrom? For we ought indeed, even though we were always to be here, not even so to be sparing of this good expenditure; but when after a little time, we are to be removed from hence, and dragged away naked from all, what kind of defense shall we have for not even out of our income giving to the hungry and distressed?

For neither do I constrain you to lessen your possessions, not because I do not wish it, but because I see you very backward. It is not then this I say, but spend of your fruits, and treasure up nothing from these. It is enough for you to have the money of your income pouring in on you as from a fountain; make the poor sharers with you, and become a good steward of the things given you of God.

But I pay tribute, one may say. For this cause then do you despise, because in this case no one demands it of you? And the other, who, should the earth bear, or should it not bear, takes by force, and extorts, you dare not gainsay; but Him that is so mild, and then only demands, when the earth bears, you answer not even to a word? And who will deliver you from those intolerable punishments? There is no one. For if, because in the other case a very sore punishment will ensue to you for not giving, therefore you become diligent about the payment, consider here too is one more sore; not to be bound, neither to be cast into prison, but to depart into the eternal fire.

For all reasons then let us pay these tributes first: for great is the facility, and greater the reward; and more abundant the gain, and worse the punishments to us if we are obstinate. For a punishment comes upon us, which has no end.

But if you tell me of the soldier's fighting for you with the barbarians, there is here too a camp, that of the poor, and a war, which the poor are waging for you. For when they receive, by praying they make God propitious; and making Him propitious, they repulse, instead of barbarians, the assaults of the devils; they suffer not the evil one to be violent, neither to attack us continually, but they relax his might.

5. Seeing therefore these soldiers every day fighting in your behalf with the devil by their supplications and prayers, demand of yourself this good contribution, their nourishment. For this King being mild has not assigned you any to demand it of you, but desires you should give it willingly; though thou pay little by little, He receives it; though being in difficulty, you should pay after a long time, He does not press him that has not.

Let us not then despise His long-suffering; let us treasure up for ourselves, not wrath, but salvation; not death, but life; not punishment and vengeance, but honors and crowns. There is no need in this case to pay a hire for the conveyance of the things contributed; there is no need in this case to labor in turning them into money. If you give them up, the Lord Himself removes them into Heaven; He Himself makes the traffic the more gainful for you.

There is no need here to find one to carry in what you have contributed; contribute only, and straightway it goes up, not that others may be maintained as soldiers, but that it may remain for you with great profit. For here whatsoever you may have given, it is not possible to recover; but there you will receive them again with much honor, and shall gain greater, and more spiritual gains. Here the gifts are a demand; there a loan, and money at interest, and a debt.

Yea farther, God has given you bonds. For he that shows mercy to a poor man, it is said, lends to the Lord. [Proverbs 19:17] He gave you also an earnest, and bail, and this being God! What sort of earnest? The things in the present life, the visible, the spiritual things, the foretaste of the things to come.

Why then do you delay, and why are you backward, having received so many things already, looking for so many things?

For what you have received are these: He Himself made you a body, He Himself put in you a soul, He honored with speech you alone of the things on the earth, He gave you the use of all the things that are seen, He bestowed on you the knowledge of Himself, He gave up His Son for you, He gave you a baptism full of so many good things, He gave you a holy table, He promised a kingdom, and the good things that cannot be told.

Having then received so many good things, having to receive so many, again I say the same thing, are you making petty reckoning about perishing riches, and what excuse will you have?

But are you looking altogether at your children? And dost draw back for the sake of these? Nay, rather teach them also to gain such gains. For if you had money lent out and bearing interest, and you had a grateful debtor, you would ten thousand times rather choose instead of the gold to leave the bond to your child, so that he should have the large income from it, and not be constrained to go about, and seek for others to borrow it.

And now give this bond to your children, and leave God a debtor to them. Thou dost not sell your lands, and give to your children, but leavest them, that the income may remain, and that they may have a greater increase of riches from thence; but this bond, which is more productive than any land or revenue, and bears so many fruits, this are you afraid to leave to them? What great folly must this be, and frenzy. And this when you know, that though you should leave it to them, you yourself also shall again take it away with you.

Of this nature are the things spiritual; they have great munificence. Let us not then be beggarly; neither be inhuman and savage towards ourselves, but let us traffic in that good merchandise; that we may both ourselves take it away with us when we depart, and leave it to our own children, and attain to the good things to come, by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father, together with the Holy Ghost, glory, might, honor, now and ever, and world without end. Amen.

And Jesus went into the temple, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers and the seats of them that sold doves, and says unto them, It is written, my house shall be called a house of prayer; but you have made it a den of thieves.

This John likewise says, but he in the beginning of his Gospel, this at the end. Whence it is probable this was done twice, and at different seasons.

And it is evident both from the times, and from their reply. For there He came at the very passover, but here much before. And there the Jews say, What sign do you show us? [John 2:18] but here they hold their peace, although reproved, because He was now marvelled at among all men.

And this is a heavier charge against the Jews, that when He had done this not once only, but a second time, they continued in their trafficking, and said that He was an adversary of God, when they ought even from hence to have learned His honor for His Father and His own might. For indeed He also wrought miracles, and they saw His words agreeing with His works.

But not even so were they persuaded, but were sore displeased, and this while they heard the prophet crying aloud, and the children in a manner beyond their age proclaiming Him. Wherefore also He Himself sets up Isaiah against them as an accuser, saying, My house shall be called a house of prayer. [Isaiah 56:7]

But not in this way only does He show His authority, but also by His healing various infirmities. For the blind and the lame came unto Him, and He healed them, [Matthew 21:14] and His power and authority He indicates.

But they not even so would be persuaded, but together with the rest of the miracles hearing even the children proclaiming, were ready to choke, and say, Do you not hear what these say? And yet it was Christ's part to have said this to them, Hear ye not what these say? for the children were singing to Him as to God.

What then says He? Since they were speaking against things manifest, He applies His correction more in the way of reproof, saying, Have ye never read, Out of the mouths of babes and sucklings You have perfected praise? And well did He say, Out of the mouth. For what was said was not of their understanding, but of His power giving articulation to their tongue yet immature.

And this was also a type of the Gentiles lisping, and sounding forth at once great things with understanding and faith.

And for the apostles also there was from hence no small consolation. For that they might not be perplexed, how being unlearned they should be able to publish the gospel, the children anticipate them, and remove all their anxiety, teaching them, that He would grant them utterance, who made even these to sing praises.

And not so only, but the miracle showed that He is Creator even of nature. The children then, although of age immature, uttered things that had a clear meaning, and were in accordance with those above, but the men things teeming with frenzy and madness. For such is the nature of wickedness.

Forasmuch then as there were many things to provoke them, from the multitude, from the casting out of the sellers, from the miracles, from the children, He again leaves them, giving room to the swelling passion, and not willing to begin His teaching, lest boiling with envy they should be the more displeased at His sayings.

Now in the morning as He returned into the city, He was an hungered. [Matthew 21:18] How is He an hungered in the morning? When He permits the flesh, then it shows its feeling. And when He saw a fig tree in the way, He came to it, and found nothing thereon, but leaves only. [Matthew 21:19] Another evangelist says, The time of figs was not yet; but if it was not time, how does the other evangelist say, He came, if haply He might find fruit thereon. Whence it is manifest that this belongs to the suspicion of His disciples, who were yet in a somewhat imperfect state. For indeed the evangelists in many places record the suspicions of the disciples.

Like as this then was their suspicion, so also was it too to suppose it was cursed for this cause, because of having no fruit. Wherefore then was it cursed? For the disciples' sakes, that they might have confidence. For because everywhere He conferred benefits, but punished no man; and it was needful that He should afford them a demonstrative proof of His power to take vengeance also, that both the disciples might learn, and the Jews, that being able to blast them that crucify Him, of His own will He submits, and does not blast them; and it was not His will to show forth this upon men; upon the plant did He furnish the proof of His might in taking vengeance. But when unto places, or unto plants, or unto brutes, any such thing as this is done, be not curious, neither say, how was the fig-tree justly dried up, if it was not the time of figs; for this it is the utmost trifling to say; but behold the miracle, and admire and glorify the worker thereof.

Since in the case also of the swine that were drowned, many have said this, working out the argument of justice; but neither there should one give heed, for these again are brutes, even as that was a plant without life.

Wherefore then was the act invested with such an appearance, and with this plea for a curse? As I said, this was the disciple's suspicion.

But if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; For already [John 4:35] are the fields white to harvest, says He; and, I sent you to reap that whereon ye bestowed no labor. [John 4:38]

2. Not any therefore of these things does He here intimate, but it is what I said, He displays His power to punish, and this is shown by saying, The time was not yet, making it clear that of this special purpose He went, and not for hunger, but for His disciples' sake, who indeed marvelled exceedingly, although many miracles had been done greater; but, as I said, this was strange, for now first He showed forth His power to take vengeance. Wherefore not in any other, but in the moistest of all planted things did He work the miracle, so that hence also the miracle appeared greater.

And that you might learn, that for their sakes this was done, that He might train them to feel confidence, hear what He says afterwards. But what says He? You also shall do greater things, if you are willing to believe and to be confident in prayer. Do you see that all is done for their sake, so that they might not be afraid and tremble at plots against them? Wherefore He says this a second time also, to make them cleave to prayer and faith. For not this only shall you do, but also shall remove mountains; and many more things shall you do, being confident in faith and prayer.

But the boastful and arrogant Jews, wishing to interrupt His teaching, came unto Him, and asked, By what authority doest thou these things? [Matthew 21:23] For since they could not object against the miracles, they bring forward against Him the correction of the traffickers in the temple. And this in John also they appear to ask, although not in these words, but with the same intent. For there too they say, What sign do you show unto us? Seeing that you do these things. But there He answers them, saying, Destroy this temple, and I in three days will raise it up, whereas here He drives them into a difficulty. Whence it is manifest, that then indeed was the beginning and prelude of the miracles, but here the end.

But what they say is this: Have you received the teacher's chair? Have you been ordained a priest, that you displayed such authority? It is said. And yet He had done nothing implying arrogance, but had been careful for the good order of the temple, yet nevertheless having nothing to say, they object against this. And indeed when He cast them out, they did not dare to say anything, because of the miracles, but when He showed Himself, then they find fault with Him.

What then says He? He does not answer them directly, to show that, if they had been willing to see His authority, they could; but He asks them again, saying, The baptism of John, whence is it? From heaven, or of men?

And what sort of inference is this? The greatest surely. For if they had said, from heaven, He would have said to them, why then did ye not believe him? For if they had believed, they would not have asked these things. For of Him John had said, I am not worthy to loose the latchet of His shoe; and, Behold the Lamb of God, which takes away the sins of the world; and, This is the Son of God; and, He that comes from above is above all; [John 4:31] and, His fan is in His hand, and He will thoroughly purge His floor. [Matthew 3:12] So that if they had believed him, there was nothing to hinder them from knowing by what authority Christ does these things.

After this, because they, dealing craftily, said, We know not, He said not, neither know I, but what? Neither tell I you. [Matthew 21:27] For if indeed they had been ignorant it would have been requisite for them to be instructed; but since they were dealing craftily with good reason He answers them nothing.

And how was it they did not say that the baptism was of men? They feared the people [Matthew 21:26] it is said. Do you see a perverse heart? In every case they despise God and do all things for the sake of men. For this man too they feared for their sakes not reverencing the saint but on account of men, and they were not willing to believe in Christ, because of men, and all their evils were engendered to them from hence.

After this, He says, What do you think? A man had two sons; and he says to the first, go, work today in the vineyard. But he answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go sir: and went not. Whether then of them two did the will of his father? They say, the first.

Again He convicts them by a parable, intimating both their unreasonable obstinacy, and the submissiveness of those who were utterly condemned by them. For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, All that the Lord shall speak, we will do, and will hearken, [Exodus 19:8] in their works were disobedient. And for this reason, let me add, that they might not think the law would benefit them, He shows that this self-same thing condemns them, like as Paul also says, Not the hearers of the law are just before God, but the doers of the law shall be justified. For this intent, that He might make them even self-condemned, He causes the judgment to be delivered by themselves, like as He does also in the ensuing parable of the vineyard.

3. And that this might be done, He makes trial of the accusation in the person of an other. For since they were not willing to confess directly, He by a parable drives them on to what He desired.

But when, not understanding His sayings, they had delivered the judgment, He unfolds His concealed meaning after this, and says, Publicans and harlots go into the kingdom of Heaven before you. For John came unto you in the way of righteousness, and you believed him not; but the publicans believed him; and you, when you had seen it, repented not afterwards, that you might believe him. [Matthew 21:31-32]

For if He had said simply, harlots go before you, the word would have seemed to them to be offensive; but now, being uttered after their own judgment it appears to be not too hard.

Therefore He adds also the accusation. What then is this? John came, He says, unto you, not unto them, and not this only, but; also in the way of righteousness. For neither with this can you find fault, that he was some careless one, and of no profit; but both his life was irreprehensible, and his care for you great, and you gave no heed to him.

And with this there is another charge also, that publicans gave heed; and with this, again another, that not even after them did ye. For you should have done so even before them, but not to do it even after them was to be deprived of all excuse; and unspeakable was both the praise of the one, and the charge against the other. To you he came, and you accepted him not; he came not to them, and they receive him, and not even them did ye take for instructors.

See by how many things is shown the commendation of those, and the charge against these. To you he came, not to them. You believed not, this offended not them. They believed, this profited not you.

But the word, go before you, is not as though these were following, but as having a hope, if they were willing. For nothing, so much as jealousy, rouses the grosser sort. Therefore He is ever saying, The first shall be last, and the last first. Therefore He brought in both harlots and publicans, that they might provoke them to jealousy.

For these two indeed are chief sins, engendered of violent lust, the one of sexual desire, the other of the desire of money. And He indicates that this especially was hearing the law of God, to believe John. For it was not of grace only, that harlots entered in, but also of righteousness. For not, as continuing harlots, did they enter in, but having obeyed and believed, and having been purified and converted, so did they enter in.

Do you see how He rendered His discourse less offensive, and more penetrating, by the parable, by His bringing in the harlots? For neither did He say at once, wherefore believed ye not John? But what was much more pricking, when, He had put forward the publicans and the harlots, then He added this, by the order of their actions convicting their unpardonable conduct, and showing that for fear of men they do all things, and for vainglory. For they did not confess Christ for fear, lest they should be put out of the synagogue; and again, of John they dared not speak evil, and not even this from reverence, but for fear. All which things He convicted by His sayings, and with more severity afterwards did He go on to inflict the blow, saying, But you, when you knew it, repented not afterwards, that you might believe him.

For an evil thing it is not at the first to choose the good, but it is a heavier charge not even to be brought round. For this above all makes many wicked, which I see to be the case with some now from extreme insensibility.

But let no one be like this; but though he be sunk down to the extremity of wickedness, let him not despair of the change for the better. For it is an easy thing to rise up out of the very abysses of wickedness.

Heard ye not how that harlot, that went beyond all in lasciviousness, outshone all in godly reverence. Not the harlot in the gospels do I mean, but the one in our generation, who came from Phœnice, that most lawless city. For she was once a harlot among us, having the first honors on the stage, and great was her name everywhere, not in our city only, but even as far as the Cilicians and Cappadocians. And many estates did she ruin, and many orphans did she overthrow; and many accused her of sorcery also, as weaving such toils not by her beauty of person only, but also by her drugs. This harlot once won even the brother of the empress, for mighty indeed was her tyranny.

But all at once, I know not how, or rather I do know well, for it was being so minded, and converting, and bringing down upon herself God's grace, she despised all those things, and having cast away the arts of the devils, mounted up to heaven.

And indeed nothing was more vile than she was, when she was on the stage; nevertheless, afterwards she outwent many in exceeding continence, and having clad herself with sackcloth, all her time she thus disciplined herself. On the account of this woman both the governor was stirred up, and soldiers armed, yet they had not strength to carry her off to the stage, nor to lead her away from the virgins that had received her.

This woman having been counted worthy of the unutterable mysteries, and having exhibited a diligence proportionate to the grace (given her) so ended her life, having washed off all through grace, and after her baptism having shown forth much self-restraint. For not even a mere sight of herself did she allow to those who were once her lovers, when they had come for this, having shut herself up, and having passed many years, as it were, in a prison. Thus shall the last be first, and the first last; thus do we in every case need a fervent soul, and there is nothing to hinder one from becoming great and admirable:

4. Let no man then of them that live in vice despair; let no man who lives in virtue slumber. Let neither this last be confident, for often the harlot will pass him by; nor let the other despair, for it is possible for him to pass by even the first.

Hear what God says unto Jerusalem, I said, after she had committed all these whoredoms, Turn thou unto me, and she returned not. [Jeremiah 3:7] When we have come back unto the earnest love of God, He remembers not the former things. God is not as man, for He reproaches us not with the past, neither does He say, Why were you absent so long a time? When we repent; only let us approach Him as we ought. Let us cleave to Him earnestly, and rivet our hearts to His fear.

Such things have been done not under the new covenant only, but even under the old. For what was worse than Manasseh? But he was able to appease God. What more blessed than Solomon? But when he slumbered, he fell. Or rather I can show even both things to have taken place in one, in the father of this man, for he the same person became at different times both good and bad. What more blessed than Judas? But he became a traitor. What more wretched than Matthew? But he became an evangelist. What worse than Paul? But he became an apostle. What more to be envied than Simon? But he became even himself the most wretched of all.

How many other such changes would you see, both to have taken place of old, and now taking place every day? For this reason then I say, Neither let him on the stave despair, nor let him in the church be confident. For to this last it is said, Let him that thinks he stands, take heed lest he fall; [1 Corinthians 10:12] and to the other, Shall not he that falls arise? [Jeremiah 8:4] and, Lift up the hands which hang down, and the feeble knees. Again, to these He says, Watch; but to those, Awake, you that sleep and arise from the dead. [Ephesians 5:14] For these need to preserve what they have, and those to become what they are not; these to preserve their health, those to be delivered from their infirmity, for they are sick; but many even of the sick become healthy, and of the healthy many by remissness grow infirm.

To the one then He says, Behold, you are made whole, sin no more, lest a worse thing come unto you; [John 5:14] but to these, Will you be made whole? Arise, take up your bed, and go unto your house. For a dreadful, dreadful palsy is sin, or rather it is not palsy only, but also somewhat else more grievous. For such a one is not only in inactivity as to good works, but also in the active doing of evil works. But nevertheless, though thou be so disposed, and be willing to rouse yourself a little, all the terrors are at an end.

Though you have been so thirty and eight years, and art earnest to become whole, there is no one to hinder you. Christ is present now also, and says, Take up your bed, only be willing to rouse yourself, despair not. Have you no man? But you have God. Have you no one to put you into the pool? But you have Him who suffers you not to need the pool. Have you had no one to cast you in there? But you have Him that commands you to take up your bed.

You may not say, While I am coming, another steps down before me. [John 5:7] For if it be your will to go down into the fountain, there is none to hinder you. Grace is not consumed, is not spent, it is a kind of fountain springing up constantly; by His fullness are we all healed both soul and body. Let us come unto it then even now. For Rahab also was a harlot, yet was she saved; and the thief was a murderer, yet he became a citizen of paradise; and while Judas being with his Master perished, the thief being on a cross became a disciple. Such are the wonderful works of God. Thus the magi approved themselves, thus the publican became an evangelist, thus the blasphemer an apostle.

5. Look at these things, and never despair, but be ever confident, and rouse yourself. Lay hold only on the way that leads there, and you will advance quickly. Shut not up the doors, close not up the entrance. Short is the present life, small the labor. But though it were great, not even so ought one to decline it. For if you toil not at this most glorious toil that is spent upon repentance and virtue, in the world you will assuredly toil and weary yourself in other ways. But if both in the one and the other there be labor, why do we not choose that which has its fruit abundant, and its recompense greater.

Yet neither is this labor and that the same. For in worldly pursuits are continual perils, and losses one upon another, and the hope uncertain; great is the servility, and the expenditure alike of wealth, and of bodies, and of souls; and then the return of the fruits is far below our expectation, if perchance it should grow up.

For neither does toil upon worldly matters everywhere bear fruit; nay but even, when it has not failed, but has brought forth its produce even abundantly, short is the time wherein it continues.

For when you are grown old, and hast no longer after that the feeling of enjoyment in perfection, then and not till then does the labor bear you its recompense. And whereas the labor was with the body in its vigor, the fruit and the enjoyment is with one grown old and languid, when time has dulled even the feeling, although if it had not dulled it, the expectation of the end suffers us not to find pleasure.

But in the other case not so, but the labor is in corruption and a dying body, but the crown in one incorruptible, and immortal, and having no end. And the labor is both first and short-lived; but the reward both subsequent and endless, that with security you may take your rest after that, looking for nothing unpleasant.

For neither may thou fear change any more or loss as here. What sort of good things, then, are these, which are both insecure, and short-lived, and earthly, and vanishing before they have appeared, and acquired with many toils? And what good things are equal to those, that are immovable, that grow not old, that have no toil, that even at the time of the conflicts bring you crowns?

For he that despises money even here already receives his reward, being freed from anxiety, from rivalry, from false accusation, from plotting from envy. He that is temperate, and lives orderly, even before his departure, is crowned and lives in pleasure, being delivered from unseemliness, ridicule, dangers of accusation, and the other things that are to be feared. All the remaining parts of virtue likewise make us a return here already.

In order therefore that we may attain unto both the present and the future blessings, let us flee from vice and choose virtue. For thus shall we both enjoy delight, and obtain the crowns to come, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

Hear another parable. There was a certain householder, which planted a vineyard, and hedged it round about, and dug a winepress, and built a tower, and let it out to husbandmen, and went into a far country. And when the time of the fruit drew near, he sent his servants to receive the fruits. And the husbandmen took the servants, and beat some, and killed some, and stoned some. Again he sent other servants more than the first: and they did unto them likewise. But last he sent unto them his son, saying, It may be they will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir, come, let us kill him, and let us seize on his inheritance. And they cast him out of the vineyard, and slew him. When the Lord therefore of the vineyard comes, what will he do to those husbandmen? They say unto Him, He will miserably destroy those wicked men, and will let out his vineyard to other husbandmen, which shall render him the fruits in their seasons. Jesus says unto them, Did ye never read in the Scriptures, The Stone which the builders rejected, the same has become the head of the corner?

Many things does He intimate by this parable, God's providence, which had been exercised towards them from the first; their murderous disposition from the beginning; that nothing had been omitted of whatever pertained to a heedful care of them; that even when prophets had been slain, He had not turned away from them, but had sent His very Son; that the God both of the New and of the Old Testament was one and the same; that His death should effect great blessings; that they were to endure extreme punishment for the crucifixion, and their crime; the calling of the Gentiles, the casting out of the Jews.

Therefore He puts it after the former parable, that He may show even hereby the charge to be greater, and highly unpardonable. How, and in what way? That although they met with so much care, they were worse than harlots and publicans, and by so much.

And observe also both His great care, and the excessive idleness of these men. For what pertained to the husbandmen, He Himself did, the hedging it round about, the planting the vineyard, and all the rest, and He left little for them to do; to take care of what was there, and to preserve what was given to them. For nothing was left undone, but all accomplished; and not even so did they gain, and this, when they had enjoyed such great blessings from Him. For when they had come forth out of Egypt, He gave a law, and set up a city, and built a temple, and prepared an altar.

And went into a far country; that is, He bore long with them, not always bringing the punishments close upon their sins; for by His going into a far country, He means His great long-suffering.

And He sent His servants, that is, the prophets, to receive the fruit; that is, their obedience, the proof of it by their works. But they even here showed their wickedness, not only by failing to give the fruit, after having enjoyed so much care, which was the sign of idleness, but also by showing anger towards them that came. For they that had not to give when they owed, should not have been indignant, nor angry, but should have entreated. But they not only were indignant, but even filled their hands with blood, and while deserving punishment, themselves inflicted punishment.

Therefore He sent both a second, and a third company, both that the wickedness of these might be shown, and the love towards man of Him who sent them.

And wherefore sent He not His Son immediately? In order that they might condemn themselves for the things done to the others, and leave off their wrath, and reverence Him when He came. There are also other reasons, but for the present let us go on to what is next. But what means, It may be they will reverence? It is not the language of one ignorant, away with the thought! But of one desiring to show the sin to be great; and without any excuse. Since Himself knowing that they would slay Him, He sent Him. But He says, They will reverence, declaring what ought to have been done, that it was their duty to have reverenced Him. Since elsewhere also He says, if perchance they will hear; [Ezekiel 2:5] not in this case either being ignorant, but lest any of the obstinate should say, that His prediction was the thing that necessitated their disobedience, therefore He frames His expressions in this way, saying, Whether they will, and, It may be. For though they had been obstinate towards His servants, yet ought they to have reverenced the dignity of the Son.

What then do these? When they ought to have run unto Him, when they ought to have asked pardon for their offenses, they even persist more strongly in their former sins, they proceed to add unto their pollutions, forever throwing into the shade their former offenses by their later; as also He Himself declared when He said, Fill ye up the measure of your fathers. [Matthew 23:32] For from the first the prophets used to charge them with these things, saying, Your hands are full of blood; [Isaiah 1:15] and, They mingle blood with blood; [Hosea 4:2] and, They build up Sion with blood. [Micah 3:10]

But they did not learn self-restraint, albeit they received this commandment first, You shall not kill; and had been commanded to abstain from countless other things because of this, and by many and various means urged to the keeping of this commandment.

Yet, for all that, they put not away that evil custom; but what say they, when they saw Him? Come, let us kill Him. With what motive, and for what reason? What of any kind had they to lay to His charge, either small or great? Is it that He honored you, and being God became man for your sakes, and wrought His countless miracles? Or that He pardoned your sins? Or that He called you unto a kingdom?

But see together with their impiety great was their folly, and the reason of His murder was full of much madness. For let us kill Him, it is said, and the inheritance shall be ours.

And where do they take counsel to kill Him? Out of the vineyard.

2. Do you see how He prophesies even the place where He was to be slain. And they cast Him out, and slew Him.

And Luke indeed says, that He declared what these men should suffer; and they said, God forbid; and He added the testimony [of Scripture]. For He beheld them, and said, What is it then that is written? The stone which the builders rejected, the same has become the head of the corner; and every one that falls upon it shall be broken. [Luke 20:17-18] But Matthew, that they themselves delivered the sentence. But this is not a contradiction. For indeed both things were done, both themselves passed the sentence against themselves; and again, when they perceived what they had said, they added, God forbid; and He set up the prophet against them, persuading them that certainly this would be.

Nevertheless, not even so did He plainly reveal the Gentiles, that He might afford them no handle, but signified it darkly by saying, He will give the vineyard to others. For this purpose then did He speak by a parable, that themselves might pass the sentence, which was done in the case of David also, when He passed judgment on the parable of Nathan. But do thou mark, I pray you, even hereby how just is the sentence, when the very persons that are to be punished condemn themselves.

Then that they might learn that not only the nature of justice requires these things, but even from the beginning the grace of the Spirit had foretold them, and God had so decreed, He both added a prophecy, and reproves them in a way to put them to shame, saying, Did ye never read, The stone which the builders rejected, the same has become the head of the corner? This is the Lord's doing, and it is marvellous in our eyes; by all things showing, that they should be cast out for unbelief, and the Gentiles brought in. This He darkly intimated by the Canaanitish woman also; this again by the ass, and by the centurion, and by many other parables; this also now.

Wherefore He added too, This is the Lord's doing, and it is marvellous in our eyes, declaring beforehand that the believing Gentiles, and as many of the Jews as should also themselves believe, shall be one, although the difference between them had been so great before.

Then, that they might learn that nothing was opposed to God's will of the things doing, but that the event was even highly acceptable, and beyond expectation, and amazing every one of the beholders (for indeed the miracle was far beyond words), He added and said, It is the Lord's doing. And by the stone He means Himself, and by builders the teachers of the Jews; as Ezekiel also says, They that build the wall, and daub it with untempered mortar. [Ezekiel 13:10] But how did they reject Him? By saying, This man is not of God; [John 9:16] This man deceives the people; [John 7:12] and again, You are a Samaritan, and hast a devil. [John 8:48]

Then, that they might know that the penalty is not limited to their being cast out, He added the punishments also, saying, Every one that falls on this stone, shall be broken; but upon whomsoever it shall fall, it shall grind him to powder. He speaks here of two ways of destruction, one from stumbling and being offended; for this is, Whosoever falls on this stone: but another from their capture, and calamity, and utter destruction, which also He clearly foretold, saying, It will grind him to powder. By these words He darkly intimated His own resurrection also.

Now the Prophet Isaiah says, that He blames the vineyard, but here He accuses in particular the rulers of the people. And there indeed He says, What ought I to have done to my vineyard, that I did not; [Isaiah 5:4] and elsewhere again, What transgression have your fathers found in me? [Jeremiah 2:5] And again, O my people, what have I done unto you? And wherein have I grieved you? [Micah 6:3] showing their thankless disposition, and that when in the enjoyment of all things, they requited it by the contraries; but here He expresses it with yet greater force. For He does not plead, Himself, saying, What ought I to have done that I have not done? but brings in themselves to judge, that nothing has been wanting, and to condemn themselves. For when they say, He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen, they say nothing else than this, publishing their sentence with much greater force.

With this Stephen also upbraids them, which thing most of all stung them, that having enjoyed always much providential care, they requited their benefactor with the contraries, which very thing itself was a very great sign, that not the punisher, but the punished, were the cause of the vengeance brought upon them.

This here likewise is shown, by the parable, by the prophecy. For neither was He satisfied with a parable only, but added also a twofold prophecy, one David's, the others from Himself.

What then ought they to have done on hearing these things? Ought they not to have adored, to have marvelled at the tender care, that shown before, that afterwards? But if by none of these things they were made better, by the fear of punishment at any rate ought they not to have been rendered more temperate?

But they did not become so, but what do they after these things? When they had heard it, it is said, they perceived that He spoke of them. And when they sought to lay hands on Him, they were afraid because of the multitudes, for they took Him for a prophet. For they felt afterwards that they themselves were intimated. Sometimes indeed, when being seized, He withdraws through the midst of them, and is not seen; and sometimes while appearing to them He lays a check upon their laboring eagerness; at which indeed men marveled, and said, Is not this Jesus? Lo, He speaks boldly, and they say nothing unto Him. But in this instance, forasmuch as they were held in restraint by the fear of the multitude, He is satisfied with this, and does not work miracles, as before, withdrawing through the midst, and not appearing. For it was not His desire to do all things in a superhuman way, in order that the Dispensation might be believed.

But they, neither by the multitude, nor by what had been said, were brought to a sound mind; they regarded not the prophet's testimony, nor their own sentence, nor the disposition of the people; so entirely had the love of power and the lust of vainglory blinded them, together with the pursuit of things temporal.

3. For nothing so urges men headlong and drives them down precipices, nothing so makes them fail of the things to come, as their being riveted to these decaying things. Nothing so surely makes them enjoy both the one and the other, as their esteeming the things to come above all. For, Seek ye, says Christ, the kingdom of God, and all these things shall be added unto you. And indeed, even if this were not joined, not even in that case ought we to aim at them. But now in obtaining the others, we may obtain these two; and not even so are some persuaded, but are like senseless stones, and pursue shadows of pleasure. For what is pleasant of the things in this present life? What is delightful? For with greater freedom do I desire to discourse with you today; but suffer it, that you may learn that this life which seems to you to be a galling and wearisome life, I mean that of the monks and of them that are crucified, is far sweeter, and more to be desired than that which seems to be easy, and more delicate.

And of this you are witnesses, who often have asked for death, in the reverses and despondencies that have overtaken you, and have accounted happy them that are in mountains, them that are in caves, them that have not married, them that live the unworldly life; ye that are engaged in crafts, you that are in military services, you that live without object or rules, and pass your days at the theatres and orchestras. For of these, although numberless fountains of pleasures and mirth seem to spring up, yet are countless darts still more bitter brought forth.

For if any one be seized with a passion for one of the damsels that dance there, beyond ten thousand marches, beyond ten thousand journeys from home, will he undergo a torture more grievous, being in a more miserable state than any besieged city.

However, not to inquire into those things for the present, having left them to the conscience of those that have been taken captive, come let us discourse of the life of the common sort of men, and we shall find the difference between either of these kinds of life as great as between a harbor, and a sea continually beaten about with winds.

And observe from their retreats at once the first signs of their tranquillity. For they have fled from market places, and cities, and the tumults amidst men, and have chosen the life in mountains, that which has nothing in common with the things present, that which undergoes none of the ills of man, no worldly sorrows, no grief, no care so great, no dangers, no plots, no envy, no jealousy, no lawless lusts, nor any other thing of this kind.

Here already they meditate upon the things of the kingdom, holding converse with groves, and mountains, and springs, and with great quietness, and solitude, and before all these, with God. And from all turmoil is their cell pure, and from every passion and disease is their soul free, refined and light, and far purer than the finest air.

And their work is what was Adam's also at the beginning and before his sin, when he was clothed with the glory, and conversed freely with God, and dwelt in that place that was full of great blessedness. For in what respect are they in a worse state than he, when before his disobedience he was set to till the garden? Had he no worldly care? But neither have these. Did he talk to God with a pure conscience? This also do these; or rather they have a greater confidence than he, inasmuch as they enjoy even greater grace by the supply of the Spirit.

Now ye ought indeed by the sight to take in these things; but forasmuch as you are not willing, but pass your time in turmoils and in markets, by word at least let us teach you, taking one part of their way of living (for it is not possible to go over their whole life). These that are the lights of the world, as soon as the sun is up, or rather even long before its rise, rise up from their bed, healthy, and wakeful, and sober (for neither does any sorrow and care, nor headache, and toil, and multitude of business, nor any other such thing trouble them, but as angels live they in Heaven); having risen then straightway from their bed cheerful and glad, and having made one choir, with their conscience bright, with one voice all, like as out of one mouth, they sing hymns unto the God of all, honoring Him and thanking Him for all His benefits, both particular, and common.

So that if it seem good, let us leave Adam, and inquire what is the difference between the angels and this company of them who on earth sing and say, Glory to God in the highest, and on earth peace, good will towards men.

And their dress is suitable to their manliness. For not indeed, like those with trailing garments, the enervated and mincing, are they dressed, but like those blessed angels, Elijah, Elisha, John, like the apostles; their garments being made for them, for some of goat's hair, for some of camel's hair, and there are some for whom skins suffice alone, and these long worn.

Then, after they have said those songs, they bow their knees, and entreat the God who was the object of their hymns for things, to the very thought of which some do not easily arrive. For they ask nothing of things present, for they have no regard for these, but that they may stand with boldness before the fearful judgment-seat, when the Only-Begotten Son of God has come to judge quick and dead, and that no one may hear the fearful voice that says, I know you not, and that with a pure conscience and many good deeds they may pass through this toilsome life, and sail over the angry sea with a favorable wind. And he leads them in their prayers, who is their Father, and their ruler.

After this, when they have risen up and finished those holy and continual prayers, the sun being risen, they depart each one to their work, gathering thence a large supply for the needy.

4. Where now are they who give themselves to devilish choirs, and harlot's songs, and sit in theatres? For I am indeed ashamed to make mention of them; nevertheless, because of your infirmity it is needful to do even this. For Paul too says, Like as you have yielded your members servants to uncleanness, even so now yield your members servants to righteousness unto holiness.

Come let us also therefore compare the company that is made up of harlot women, and prostituted youths on the stage, and this same that consists of these blessed ones in regard of pleasure, for which most of all, many of the careless youths are taken in their snares. For we shall find the difference as great as if any one heard angels singing above that all-harmonious melody of theirs, and dogs and swine howling and grunting on the dunghill. For by the mouths of these Christ speaks, by their tongues the devil.

But is the sound of pipes joined to them with unmeaning noise, and unpleasing show, when cheeks are puffed out, and their strings stretched to breaking? But here the grace of the Spirit pours forth a sound, using, instead of flute or lyre or pipes, the lips of the saints.

Or rather, whatever we may say, it is not possible to set forth the pleasure thereof, because of them that are riveted to their clay, and their brick-making? Therefore I would even wish to take one of those who are mad about these matters, and to lead him off there, and to show him the choir of those saints, and I should have no more need for these words. Nevertheless, though we speak unto miry ones, we will try, though by word, still little by little, to draw them out of the slime and the fens. For there the hearer receives straightway the fire of illicit love; for as though the sight of the harlot were not enough to set the mind on fire, they add the mischief also from the voice; but here even should the soul have any such thing, it lays it aside straightway. But not their voice only, nor their countenance, but even their clothes do more than these confound the beholders. And should it be some poor man of the grosser and heedless sort, from the sight he will cry out ten thousand times in bitter despair, and will say to himself, The harlot, and the prostituted boy, children of cooks and cobblers, and often even of slaves live in such delicacy, and I a freeman, and born of freemen, choosing honest labor, am not able so much as to imagine these things in a dream; and thus he will go his way inflamed with discontent.

But in the case of the monks there is no such result, but rather the contrary altogether. For when he shall see children of rich men and descendants of illustrious ancestors clothed in such garments as not even the lowest of the poor, and rejoicing in this, consider how great a consolation against poverty he will receive as he goes away. And should he be rich, he returns sobered, become a better man. Again in the theatre, when they see the harlot clothed with golden ornaments, while the poor man will lament, and bemoan, seeing his own wife having nothing of the kind, the rich will in consequence of this spectacle contemn and despise the partners of their home. For when the harlot present to the beholders garb and look, and voice and step, all luxurious, they depart set on fire, and enter into their own houses, thenceforth captives.

Hence the insults, and the affronts, hence the enmities, the wars, the daily deaths; hence to them that are taken captive, life is insupportable, and the partner of their home thenceforth unpleasing, and their children not as much objects of affection, and all things in their houses turned upside down, and after that they seem to be thrown into disorder by the very sunbeam.

But not from these choirs does any such dissatisfaction arise, but the wife will receive her husband quiet and meek, freed from all unlawful lust, and will find him more gentle to her than before this. Such evil things does that choir bring forth, but this good things, the one making wolves of sheep, this lambs of wolves. But as yet we have perhaps said nothing hitherto touching the pleasure.

And what could be more pleasant than not to be troubled or grieved in mind, neither to despond and groan? Nevertheless, let us carry on our discourse still further, and examine the enjoyment of either kind of song and spectacle; and we shall see the one indeed continuing until evening, so long as the spectator sits in the theatre, but after this paining him more grievously than any sting; but in the other case forever vigorous in the souls of them that have beheld it. For as well the fashion of the men, and the delightfulness of the place, and the sweetness of their manner of life, and the purity, of their rule, and the grace of that most beautiful and spiritual song they have for ever instilled in them. They at least who are in continual enjoyment of those havens, thenceforth flee as from a tempest, from the tumults of the multitude.

But not when singing only, and praying, but also when riveted to their books, they are a pleasing spectacle to the beholders. For after they have ended the choir, one takes Isaiah and discourses with him, another converses with the apostles, and another goes over the labors of other men, and seeks wisdom concerning God, concerning this universe, concerning the things that are seen, concerning the things that are not seen, concerning the objects of sense, and the objects of intellect, concerning the vileness of this present life, and the greatness of that to come.

5. And they are fed on a food most excellent, not setting before themselves cooked flesh of beasts; but oracles of God, beyond honey and the honey comb, a honey marvellous, and far superior to that whereon John fed of old in the wilderness. For this honey no wild bees collect, settling on the flowers, neither do lay it up in hives digesting the dew, but the grace of the Spirit forming it, lays it up in the souls of the saints, in the place of honeycombs, and hives, and pipes, so that he that will may eat thereof continually in security. These bees then they also imitate, and hover around the honeycombs of those holy books, reaping therefrom great pleasure.

And if you desire to learn about their table, be near it, and you shall see them bursting forth with such things, all gentle and sweet, and full of a spiritual fragrance. No foul word can those spiritual mouths bring forth, nothing of foolish jesting, nothing harsh, but all worthy of Heaven. One would not be wrong in comparing the mouths of them that crawl about in the market places, and are mad after worldly things, to ditches of some mire; but the lips of these to fountains flowing with honey, and pouring forth pure streams.

But if any felt displeased that I have called the mouths of the multitude ditches of some mire, let him know that I have said it, sparing them very much. For Scripture has not used this measure, but a comparison far stronger. For adder's poison, it is said, is under their lips, and their throat is an open sepulchre. But theirs are not so, but full of much fragrance.

And their state here is like this, but that hereafter what speech can set before us? What thought shall conceive? The portion of angels, the blessedness unspeakable, the good things untold?

Perchance some are warmed now, and have been moved to a longing after this good rule of life. But what is the profit, when while you are here only, you have this fire; but when you have gone forth, you extinguish the flame, and this desire fades. How then, in order that this may not be? While this desire is warm in you, go your way unto those angels, kindle it more. For the account that we give will not be able to set you on fire, like as the sight of the things. Say not, I will speak with my wife, and I will settle my affairs first. This delay is the beginning of remissness. Hear, how one desired to bid farewell to them at his house, [1 Kings 19:20] and the prophet suffered him not. And why do I say, to bid farewell? The disciple desired to bury his father, [Matthew 8:21-22] and Christ allowed not so much as this. And yet what thing seems to you to be so necessary as the funeral of a father? But not even this did He permit.

Why could this have been? Because the devil is at hand fierce, desiring to find some secret approach; and though it be but a little hindrance or delay he takes hold of, he works a great remissness. Therefore one advises, Put not off from day to day. [Sirach 5:7] For thus shall you be able to succeed in most things, thus also shall the things in your house be well ordered for you. For seek ye, it is said, the kingdom of God, and all these things shall be added unto you. [Matthew 6:33] For if we establish in great security them that overlook their own interests, and prefer the care of ours, much more does God, who even without these things has a care for us, and provides for us.

Be not thoughtful then about your interests, but leave them to God. For if you are thoughtful about them, you are thoughtful as a man; but if God provide, He provides as God. Be not so thoughtful about them as to let go the greater things, since then He will not much provide for them. In order therefore that He may fully provide for them, leave them to Him alone. For if you also yourself takest them in hand, having let go the things spiritual, He will not make much provision for them.

In order then that both these things may be well disposed for you, and that you may be freed from all anxiety, cleave to the things spiritual, overlook the things of the world; for in this way you shall have earth also with heaven, and shall attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.

And Jesus answered and spoke again in parables. The kingdom of Heaven is like a certain king, which made a marriage for his son; and sent forth his servants to call them which were bidden to the wedding; and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready; come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew them.

Do you see both in the former parable and in this the difference between the Son and the servants? Do you see at once the great affinity between both parables, and the great difference also? For this also indicates God's long-suffering, and His great providential care, and the Jews' ingratitude.

But this parable has something also more than the other. For it proclaims beforehand both the casting out of the Jews, and the calling of the Gentiles; and it indicates together with this also the strictness of the life required, and how great the punishment appointed for the careless.

And well is this placed after the other. For since He had said, It shall be given to a nation bringing forth the fruits thereof, He declares next to what kind of nation; and not this only, but He also again sets forth His providential care towards the Jews as past utterance. For there He appears before His crucifixion bidding them; but here even after He is slain, He still urges them, striving to win them over. And when they deserved to have suffered the most grievous punishment, then He both presses them to the marriage, and honors them with the highest honor. And see how both there He calls not the Gentiles first, but the Jews, and here again. But as there, when they would not receive Him, but even slew Him when He had come, then He gave away the vineyard; thus here too, when they were not willing to be present at the marriage, then He called others.

What then could be more ungrateful than they, when being bidden to a marriage they rush away? For who would not choose to come to a marriage, and that a King's marriage, and of a King making a marriage for a Son?

And wherefore is it called a marriage? One may say. That you might learn God's tender care, His yearning towards us, the cheerfulness of the state of things, that there is nothing sorrowful there, nor sad, but all things are full of spiritual joy. Therefore also John calls Him a bridegroom, therefore Paul again says, For I have espoused you to one husband; [2 Corinthians 11:2] and, This is a great mystery, but I speak concerning Christ and the Church. [Ephesians 5:32]

Why then is not the bride said to be espoused to Him, but to the Son? Because she that is espoused to the Son, is espoused to the Father. For it is indifferent in Scripture that the one or the other should be said, because of the identity of the substance.

Hereby He proclaimed the resurrection also. For since in what went before He had spoken of the death, He shows that even after the death, then is the marriage, then the bridegroom.

But not even so do these become better men nor more gentle, than which what can be worse? For this again is a third accusation. The first that they killed the prophets; then the son; afterwards that even when they had slain Him, and were bidden unto the marriage of Him that was slain, by the very one that was slain, they come not, but feign excuses, yokes of oxen, and pieces of ground, and wives. And yet the excuses seem to be reasonable; but hence we learn, though the things which hinder us be necessary, to set the things spiritual at a higher price than all.

And He not suddenly, but a long time before. For, Tell, He says, them that are bidden; and again, Call them that were bidden; which circumstance makes the charge against them heavier. And when were they bidden? By all the prophets; by John again; for unto Christ he would pass all on, saying, He must increase, I must decrease; [John 3:30] by the Son Himself again, Come unto me, all you that labor and are heavy laden, and I will refresh you; and again, If any man thirst, let him come unto me, and drink. [John 7:37]

But not by words only, but also by actions did He bid them, after His ascension by Peter, and those with him. For He that wrought effectually in Peter, it is said, to the apostleship of the circumcision, was mighty also in me towards the Gentiles.

For since on seeing the Son, they were angry and slew Him, He bids them again by His servants. And unto what does He bid them? Unto labors, and toils, and sweat? Nay but unto pleasure. For, My oxen, He says, and my fatlings are killed. See how complete His banquet, how great His munificence.

And not even this shamed them, but the more long-suffering He showed, so much the more were they hardened. For not for press of business, but from making light of it, they did not come.

How then do some bring forward marriages, others yokes of oxen? These things surely are of want of leisure.

By no means, for when spiritual things call us, there is no press of business that has the power of necessity.

And to me they seem moreover to make use of these excuses, putting forward these things as cloke for their negligence. And not this only is the grievous thing, that they came not, but also that which is a far more violent and furious act, to have even beaten them that came, and to have used them despitefully, and to have slain them; this is worse than the former. For those others came, demanding produce and fruits, and were slain; but these, bidding them to the marriage of Him that had been slain by them, and these again are murdered.

What is equal to this madness? This Paul also was laying to their charge, when he said, Who both killed the Lord, and their own prophets, and have persecuted us.

Moreover, that they may not say, He is an adversary of God, and therefore we do not come, hear what they say who are bidding them; that it is the father who is making the marriage, and that it is He who is bidding them.

What then did He after these things? Since they were not willing to come, yea and also slew those that came unto them; He burns up their cities, and sent His armies and slew them.

And these things He says, declaring beforehand the things that took place under Vespasian and Titus, and that they provoked the father also, by not believing in Him; it is the father at any rate who was avenging.

And for this reason let me add, not straightway after Christ was slain did the capture take place, but after forty years, that He might show His long suffering, when they had slain Stephen, when they had put James to death, when they had spitefully entreated the apostles.

Do you see the truth of the event, and its quickness? For while John was yet living, and many other of them that were with Christ, these things came to pass, and they that had heard these words were witnesses of the events.

See then care utterable. He had planted a vineyard; He had done all things, and finished; when His servants had been put to death, He sent other servants; when those had been slain, He sent the son; and when He was put to death, He bids them to the marriage. They would not come. After this He sends other servants, and they slew these also.

Then upon this He slays them, as being incurably diseased. For that they were incurably diseased, was proved not by their acts only, but by the fact, that even when harlots and publicans had believed, they did these things. So that, not by their own crimes alone, but also from what others were able to do aright, these men are condemned,

But if any one should say, that not then were they out of the Gentiles called, I mean, when the apostles had been beaten and had suffered ten thousand things, but straightway after the resurrection (for then He said to them, Go and make disciples of all nations. [Matthew 28:19]) We would say, that both before the crucifixion, and after the crucifixion, they addressed themselves to them first. For both before the crucifixion, He says to them, Go to the lost sheep of the house of Israel; [Matthew 10:6] and after the crucifixion, so far from forbidding, He even commanded them to address themselves to the Jews. For though He said, Make disciples of all nations, yet when on the point of ascending into Heaven, He declared that unto those first they were to address themselves; For, you shall receive power, says He, after that the Holy Ghost has come upon you, and you shall be witnesses unto me both in Jerusalem, and in all Judæa, and unto the uttermost part of the earth; [Acts 1:8] and Paul again, He that wrought effectually in Peter to the apostleship of the circumcision, was mighty in me also toward the Gentiles. Therefore the apostles also went first unto the Jews, and when they had tarried a long time in Jerusalem, and then had been driven away by them, in this way they were scattered abroad unto the Gentiles.

2. And see thou even herein His bounty; As many as you shall find, says He, bid to the marriage. For before this, as I said, they addressed themselves both to Jews and Greeks, tarrying for the most part in Judæa; but since they continued to lay plots against them, hear Paul interpreting this parable, and saying thus, It was necessary that the word of God should first have been spoken to you, but since you judge yourselves unworthy, lo, we turn to the Gentiles.

Therefore Christ also says, The wedding is ready, but they which were bidden were not worthy.

He knew this indeed even before, but that He might leave them no pretext of a shameless sort of contradiction, although He knew it, to them first He both came and sent, both stopping their mouths, and teaching us to fulfill all our parts, though no one should derive any profit.

Since then they were not worthy, go ye, says He, into the highways, and as many as you shall find, bid; both the common sort, and the outcasts. For because He had said in every way, The harlots and publicans shall inherit heaven; and, The first shall be last, and the last first; He shows that justly do these things come to pass; which more than anything stung the Jews, and goaded them far more grievously than their overthrow, to see those from the Gentiles brought into their privileges, and into far greater than theirs.

Then in order that not even these should put confidence in their faith alone, He discourses unto them also concerning the judgment to be passed upon wicked actions; to them that have not yet believed, of coming unto Him by faith, and to them that have believed, of care with respect to their life. For the garment is life and practice.

And yet the calling was of grace; wherefore then does He take a strict account? Because although to be called and to be cleansed was of grace, yet, when called and clothed in clean garments, to continue keeping them so, this is of the diligence of them that are called.

The being called was not of merit, but of grace. It was fit therefore to make a return for the grace, and not to show forth such great wickedness after the honor. But I have not enjoyed, one may say, so much advantage as the Jews. Nay, but you have enjoyed far greater benefits. For what things were being prepared for them throughout all their time, these you have received at once, not being worthy. Wherefore Paul also says, And that the Gentiles might glorify God for His mercy. [Romans 15:9] For what things were due to them, these you have received.

Wherefore also great is the punishment appointed for them that have been remiss. For as they did despite by not coming, so also thou by thus sitting down with a corrupt life. For to come in with filthy garments is this namely, to depart hence having one's life impure; wherefore also he was speechless.

Do you see how, although the fact was so manifest, He does not punish at once, until he himself, who has sinned, has passed the sentence? For by having nothing to reply he condemned himself, and so is taken away to the unutterable torments.

For do not now, on hearing of darkness, suppose he is punished by this, by sending into a place where there is no light only, but where there is also weeping and gnashing of teeth. [Matthew 22:13] And this He says, indicating the intolerable pains.

Hear ye, as many as having partaken of the mysteries, and having been present at the marriage, clothe your souls with filthy deeds. Hear whence you were called.

From the highway. Being what? Lame and halt in soul, which is a much more grievous thing than the mutilation of the body. Reverence the love of Him, who called you, and let no one continue to have filthy garments, but let each of you busy himself about the clothing of your soul.

Hear, you women; hear, you men; we need not these garments that are bespangled with gold, that adorn our outward parts, but those others, that adorn the inward. Whilst we have these former, it is difficult to put on those latter. It is not possible at the same time to deck both soul and body. It is not possible at the same time both to serve mammon, and to obey Christ as we ought.

Let us put off us therefore this grievous tyranny. For neither if any one were to adorn your house by hanging it with golden curtains, and were to make you sit there in rags, naked, would you endure it with meekness. But lo, now you do this to yourself, decking the house of your soul, I mean the body, with curtains beyond number, but leaving the soul itself to sit in rags. Do you not know that the king ought to be adorned more than the city? So therefore while for the city hangings are prepared of linen, for the king there is a purple robe and a diadem. Even so do thou wrap the body with a much meaner dress, but the mind do thou clothe in purple, and put a crown on it, and set it on a high and conspicuous chariot. For now you are doing the opposite, decking the city in various ways, but suffering the king, the mind, to be dragged bound after the brute passions.

Do you not remember, that you are bidden to a marriage, and to God's marriage? Do you not consider how the soul that is bidden ought to enter into those chambers, clad, and decked with fringes of gold?

3. Will you that I show you them that are clad thus, them that have on a marriage garment?

Call to mind those holy persons, of whom I discoursed to you of late, them that wear garments of hair, them that dwell in the deserts. These above all are the wearers of the garments of that wedding; this is evident from hence, that how many soever purple robes thou were to give them, they would not choose to receive them; but much as a king, if any one were to take the beggar's rags, and exhort him to put them on, would abhor the clothing, so would those persons also his purple robe. And from no other cause have they this feeling, but because of knowing the beauty of their own raiment. Therefore even that purple robe they spurn like the spider's web. For these things has their sackcloth taught them; for indeed they are far more exalted and more glorious than the very king who reigns.

And if you were able to open the doors of the mind, and to look upon their soul, and all their ornaments within, surely you would fall down upon the earth, not bearing the glory of their beauty, and the splendor of those garments, and the lightning brightness of their conscience.

For we could tell also of men of old, great and to be admired; but since visible examples lead on more those of grosser souls, therefore do I send you even to the tabernacles of those holy persons. For they have nothing sorrowful, but as if in heaven they had pitched their tents, even so are they encamped far off the wearisome things of this present life, in campaign against the devils; and as in choirs, so do they war against him. Therefore I say, they have fixed their tents, and have fled from cities, and markets, and houses. For he that wars cannot sit in a house, but he must make his habitation of a temporary kind, as on the point of removing straightway, and so dwell. Such are all those persons, contrary to us. For we indeed live not as in a camp, but as in a city at peace.

For who in a camp ever lays foundation, and builds himself a house, which he is soon after to leave? There is not one; but should any one attempt it, he is put to death as a traitor. Who in a camp buys acres of land, and makes for himself trades? There is not one, and very reasonably. For you have come here, they would say, to fight, not to traffic; why then do you trouble yourself about the place, which in a little time you will leave? When we are gone away to our country, do these things.

The same do I now say to you also. When we have removed to the city that is above, do these things: or rather you will have no need of labors there; after that the king will do all things for you. But here it is enough to dig a ditch round only, and to fix a palisade, but of building houses there is no need.

Hear what was the life of the Scythians, that lived in their wagons, such, as they say, are the habits of the shepherd tribes. So ought Christians to live; to go about the world, warring against the devil, rescuing the captives held in subjection by him, and to be in freedom from all worldly things.

Why do you prepare a house, O man, that you may bind yourself more? Why do you bury a treasure, and invite the enemy against yourself? Why do you compass yourself with walls, and prepare a prison for yourself?

But if these things seem to you to be hard, let us go away unto the tents of those men, that by their deeds we may learn the easiness thereof. For they having set up huts, if they must depart from these, depart like as soldiers, having left their camp in peace. For so likewise are they encamped, or rather even much more beautifully.

For indeed it is more pleasant to behold a desert containing huts of monks in close succession, than soldiers stretching the canvas in a camp, and fixing spears, and suspending from the point of the spears saffron garments, and a multitude of men having heads of brass, and the bosses of the shields glistening much, and men armed all throughout with steel, and royal courts hastily made, and ground levelled far, and men dining and piping. For neither is this spectacle so delightful as that of which I now speak.

For if we were to go away into the wilderness, and look at the tents of Christ's soldiers, we shall see not canvas stretched, neither points of spears, nor golden garments making a royal pavilion; but like as if any one upon an earth much larger than this earth, yea infinite, had stretched out many heavens, strange and awful would be the sight he showed; even so may one see here.

For in nothing are their lodging-places in a condition inferior to the heavens; for the angels lodge with them, and the Lord of the angels. For if they came to Abraham, a man having a wife, and bringing up children, because they saw him hospitable; when they find much more abundant virtue, and a man delivered from the body, and in the flesh disregarding the flesh, much more do they tarry there, and celebrate the choral feast that becomes them. For there is moreover a table among them pure from all covetousness, and full of self-denial.

No streams of blood are among them, nor cutting up of flesh, nor heaviness of head, nor dainty cooking, neither are there unpleasing smells of meat among them, nor disagreeable smoke, neither runnings and tumults, and disturbances, and wearisome clamors; but bread and water, the latter from a pure fountain, the former from honest labor. But if any time they should be minded to feast more sumptuously, their sumptuousness consists of fruits, and greater is the pleasure there than at royal tables. There is no fear there, or trembling; no ruler accuses, no wife provokes, no child casts into sadness, no dis orderly mirth dissipates, no multitude of flatterers puffs up; but the table is an angel's table free from all such turmoil.

And for a couch they have grass only beneath them, like as Christ did when making a dinner in the wilderness. And many of them do this, not being even under shelter, but for a roof they have heaven, and the moon instead of the light of a candle, not wanting oil, nor one to attend to it; on them alone does it shine worthily from on high.

4. This table even angels from heaven beholding are delighted and pleased. For if over one sinner that repents they rejoice, over so many just men imitating them, what will they not do? There are not master and slave; all are slaves, all free men. And do not think the saying to be a dark proverb, for they are indeed slaves one of another, and masters one of another.

They have no occasion to be in sadness when evening has overtaken them, as many men feel, revolving the anxious thoughts that spring from the evils of the day. They have no occasion after their supper to be careful about robbers, and to shut the doors, and to put bars against them, neither to dread the other ills, of which many are afraid, extinguishing their candles with strict care, lest a spark anywhere should set the house on fire.

And their conversation again is full of the same calm. For they talk not of these things, whereof we discourse, that are nothing to us; such a one is made governor, such a one has ceased to be governor; such a one is dead, and another has succeeded to the inheritance, and all such like, but always about the things to come do they speak and seek wisdom; and as though dwelling in another world, as though they had migrated unto heaven itself, as living there, even so all their conversation is about the things there, about Abraham's bosom, about the crowns of the saints, about the choiring with Christ; and of things present they have neither any memory nor thought, but like as we should not deign to speak at all of what the ants do in their holes and clefts; so neither do they of what we do; but about the King that is above, about the war in which they are engaged, about the devil's crafts, about the good deeds which the saints have achieved.

Wherein therefore are we different from ants, when compared with them? For like as they care for the things of the body, so also do we; and would it were for these alone: but now it is even for things far worse. For not for necessary things only do we care like them, but also for things superfluous. For those insects pursue a business free from all blame, but we follow after all covetousness, and not even the ways of ants do we imitate, but the ways of wolves, but the ways of leopards, or rather we are even worse than these. For to them nature has assigned that they should be thus fed, but us God has honored with speech, and a sense of equity, and we have become worse than the wild beasts.

And whereas we are worse than the brutes, those men are equal to the angels, being strangers and pilgrims as to the things here; and all things in them are made different from us, clothing, and food, and house, and shoes, and speech. And if any one were to hear them conversing and us, then he would know full well, how they indeed are citizens of heaven, but we are not worthy so much as of the earth.

So that therefore, when any one invested with rank has come unto them, then is all inflated pride found utterly vain. For the laborer there, and he that has no experience of worldly affairs, sits near him that is a commander of troops, and prides himself on his authority, upon the grass, upon a mean cushion. For there are none to extol him, none to puff him up; but the same result takes place, as if any one were to go to a goldsmith, and a garden of roses, for he receives some brightness from the gold and from the roses; so they too, gaining a little from the splendor of these, are delivered from their former arrogance. And like as if any were to go upon a high place, though he be exceedingly short, he appears high; so these too, coming unto their exalted minds, appear like them, so long as they abide there, but when they are gone down are abased again, on descending from that height.

A king is nothing among them, a governor is nothing; but like as we, when children are playing at these things, laugh; so do they also utterly spurn the inflamed pride of them who strut without. And this is evident from hence, that if any one would give them a kingdom to possess in security, they would never take it; yet they would take it, unless their thoughts were upon what is greater than it, unless they accounted the thing to be but for a season.

What then? Shall we not go over unto blessedness so great? Shall we not come unto these angels; shall we not receive clean garments, and join in the ceremonies of this wedding feast; but shall we continue begging, in no respect in a better condition than the poor in the streets, or rather in a state far worse and more wretched? For much worse than these are they that are rich in evil ways, and it is better to beg than to spoil, for the one has excuse, but the other brings punishment; and the beggar in no degree offends God, but this other both men and God; and undergoes the labors of rapine, but all the enjoyment thereof other men often reap.

Knowing then these things, let us lay aside all covetousness, and covet the things above, with great earnestness taking the kingdom by force. [Matthew 11:12] For it cannot be, it cannot be that any one who is remiss should enter therein.

But God grant that we all having become earnest, and watchful may attain thereto, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, world without end. Amen.

Then went the Pharisees, and took counsel how they might entangle Him in His talk.

Then. When? When most of all they ought to have been moved to compunction, when they should have been amazed at His love to man, when they should have feared the things to come, when from the past they ought to have believed touching the future also. For indeed the things that had been said cried aloud in actual fulfillment. I mean, that publicans and harlots believed, and prophets and righteous men were slain, and from these things they ought not to have gainsaid touching their own destruction, but even to believe and to be sobered.

But nevertheless not even so do their wicked acts cease, but travail and proceed further. And forasmuch as they could not lay hands on Him (for they feared the multitude), they took another way with the intention of bringing Him into danger, and making Him guilty of crimes against the state.

For they sent out unto Him their disciples with the Herodians saying, Master, we know that you are true, and teachest the way of God in truth, neither do you care for any man; for you regard not the person of men. Tell us therefore, What do you think? Is it lawful to give tribute unto Cæsar or not? [Matthew 22:16-17]

For they were now tributaries, their state having passed under the rule of the Romans. Forasmuch then as they saw that Theudas and Judas [Acts 5:36-37] with their companies for this cause were put to death, as having prepared for a revolt, they were minded to bring Him too by these words into such a suspicion. Therefore they sent both their own disciples, and Herod's soldiers, digging, as they thought, a precipice on either side, and in every direction setting the snare, so that, whatever He should say, they might lay hold of it; and if He should answer in favor of the Herodians, themselves might find fault with Him, but if in their favor, the others should accuse Him. And yet He had given the didrachmas, but they knew not that.

And in either way indeed they expected to lay hold of Him; but they desired rather that He should say something against the Herodians. Wherefore they send their disciples also to urge Him thereto by their presence, that they might deliver Him to the governor as an usurper. For this Luke also intimates and shows, by saying, that they asked also in the presence of the multitude, so that the testimony should be the stronger.

But the result was altogether opposite; for in a larger body of spectators they afforded the demonstration of their folly.

And see their flattery, and their hidden craft. We know, their words are, that You are true. How said ye then, He is a deceiver, and deceives the people, and has a devil, and is not of God? how a little while before did ye devise to slay Him?

But they are at everything, whatsoever their craft against Him may suggest. For since, when a little before they had said in self will, By what authority do You do these things? [Matthew 21:23] they did not meet with an answer to the question, they look to puff Him up by their flattery, and to persuade Him to say something against the established laws, and opposed to the prevailing government.

Wherefore also they testify the truth unto Him, confessing what was really so, nevertheless, not with an upright mind, nor willingly; and add thereto, saying, You care not for any man. See how plainly they are desiring to urge Him to these sayings, that would make Him both offend Herod, and incur the suspicion of being an usurper, as standing up against the laws, so that they might punish Him, as a mover of sedition, and an usurper. For in saying, You care not for any man, and, You regard not the person of man, they were hinting at Herod and Cæsar.

Tell us therefore, what thinkest Thou? Now ye honor Him, and esteem Him a Teacher, having despised and insulted Him oftentimes, when He was discoursing of the things that concern your salvation. Whence also they have become confederates.

And see their craftiness. They say not, Tell us what is good, what is expedient, what is lawful? But, What thinkest Thou? So much did they look to this one object, to betray Him, and to set Him at enmity with the rulers. And Mark declaring this, and more plainly discovering their self-will, and their murderous disposition, affirms them to have said, Shall we give Cæsar tribute, or shall we not give? [Mark 12:15] So that they were breathing anger, and travailing with a plot against Him, yet they feigned respect.

What then says He? Why do you tempt me, you hypocrites? Do you see how He talks with them with more than usual severity? For since their wickedness was now complete and manifest, He cuts the deeper, first confounding and silencing them, by publishing their secret thoughts, and making it manifest to all with what kind of intent they are coming unto Him.

And these things He did, repulsing their wickedness, so that they might not suffer hurt in attempting the same things again. And yet their words were full of much respect, for they both called Him Master, and bore witness to His truth, and that He was no respecter of persons; but being God, He was deceived by none of these things. Wherefore they also ought to have conjectured, that the rebuke was not the result of conjecture, but a sign of His knowing their secret thoughts.

2. He stopped not, however, at the rebuke, although it was enough merely to have convicted them of their purpose, and to have put them to shame for their wickedness; but He stops not at this, but in another way closes their mouths; for, Show me, says He, the tribute money. And when they had shown it, as He ever does, by their tongue He brings out the decision, and causes them to decide, that it is lawful; which was a clear and plain victory. So that, when He asks, not from ignorance does He ask, but because it is His will to cause them to be bound by their own answers. For when, on being asked, Whose is the image? they said, Cæsar's; He says, Render unto Cæsar the things that are Cæsar's. For this is not to give but to render, and this He shows both by the image, and by the superscription.

Then that they might not say, You are subjecting us to men, He added, And unto God the things that are God's. For it is possible both to fulfill to men their claims and to give unto God the things that are due to God from us. Wherefore Paul also says, Render unto all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear. [Romans 13:7]

But you, when you hear, Render unto Cæsar the things which are Cæsar's, know that He is speaking only of those things, which are no detriment to godliness; since if it be any such thing as this, such a thing is no longer Cæsar's tribute, but the devil's.

When they heard these things, their mouths were stopped, and they marvelled at His wisdom. Ought they not then to have believed, ought they not to have been amazed. For indeed, He gave them proof of His Godhead, by revealing the secrets of their hearts, and with gentleness did He silence them.

What then? Did they believe? By no means, but they left Him, and went their way; and after them, came to Him the Sadducees.

O folly! When the others had been put to silence, these made the attack, when they ought to have been the more backward. But such is the nature of rashness, shameless, and importunate, and attempting things impossible. Therefore the evangelist also, amazed at their folly, signified this very thing, by saying, On that day came to Him. On that day. On what day? In which He had convicted their craftiness, and put them to shame. But who are these? A sect of the Jews different from the Pharisees, and much worse than they, who said, that there is no resurrection, nor angel, nor spirit. [Acts 23:8] For these were some of a grosser sort, and eager after the things of the body. For there were many sects even among the Jews. Wherefore Paul also says, I am a Pharisee, of the strictest sect among us.

And they say nothing indeed directly about a resurrection; but they feign a story, and make up a case, which, as I suppose, never so much as had an existence; thinking to drive Him to perplexity, and desiring to overthrow both things, both the existence of a resurrection, and of such a resurrection.

And again, these too attack Him with a show of moderation, saying, Master, Moses said, If a man die, not having children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased; and, having no issue, left his wife unto his brother. Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore, in the resurrection, whose wife shall she be of the seven?

See Him answering these like a teacher. For though out of craft they came unto Him, yet was their question rather one of ignorance. Therefore neither does He say unto them, You hypocrites.

Moreover, in order that He might not blame, saying, Wherefore had seven one wife? they add the authority of Moses; although, as I have said before, it was a fiction, in my judgment at least. For the third would not have taken her, when he saw the two bridegrooms dead; or if the third, yet not the fourth or the fifth; and if even these, much more the sixth or the seventh would not have come unto the woman, but have shrunk from her. For such is the nature of the Jews. For if now many have this feeling, much more then had they; when at least, even without this, they often avoided marrying in this way, and that when the law was constraining them. Thus, at any rate, Ruth, that Moabitish woman, was thrust off to him that was further off from her kindred; and Tamar too was thus compelled to obtain, by stealth, seed from her husband's kinsman.

And wherefore did they not feign two or three, but seven? In order the more abundantly to bring derision, as they thought, upon the resurrection. Wherefore they further say, they all had her, as driving Him into some difficulty.

What then says Christ? He replies unto both, as taking His stand not against the words, but the purpose, and on every occasion revealing the secrets of their hearts; and at one time exposing them, at another time leaving the refutation of them that question Him to their conscience. See, at any rate here, how He proves both points, as well that there will be a resurrection, as that it will not be such a resurrection as they suspect.

For what says He? You do err, not knowing the Scriptures, nor the power of God. [Matthew 22:29] For since, as if they knew them, they put forward Moses and the law, He shows that this question is that of men very ignorant of the Scriptures. For hence also arose their tempting Him, from their being ignorant of the Scriptures, and from their not knowing the power of God as they ought.

For what marvel then is it, He says, if you tempt me, who am as yet unknown to you, when at least ye know not so much as the power of God, of which you have had so much experience, and neither from common sense nor from the Scriptures have become acquainted with it; if indeed even common sense causes us to know this, that to God all things are possible. And in the first place He answers to the question asked. For since this was the cause for their not believing a resurrection, that they think the order of things is like this, He cures the cause, then the symptom also (for thence arose the disease too), and shows the manner of the resurrection. For in the resurrection, says He, they neither marry, nor are given in marriage, but are as angels of God in Heaven. But Luke says, As Sons of God. [Luke 20:36]

If then they marry not, the question is vain. But not because they do not marry, therefore are they angels, but because they are as angels, therefore they do not marry. By this He removed many other difficulties also, all which things Paul intimated by one word, saying, For the fashion of this world passes away. [1 Corinthians 7:31]

And by these words He declared how great a thing the resurrection is; and that moreover there is a resurrection, He proves. And indeed this too was demonstrated at the same time by what He had said, nevertheless over and above He adds again to His word by what He says now. For neither at their question only did He stop, but at their thought. Thus when they are not dealing with great craft, but are asking in ignorance, He teaches even over and above, but when it is of wickedness only, not even to their question does He answer.

And again by Moses does He stop their mouths, since they too had brought forward Moses; and He says, But as touching the resurrection of the dead, have ye not read, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living. Not of them that are not His meaning is, and that are utterly blotted out, and are to rise no more. For He said not, I was, but, I am; of them that are, and them that live. For like as Adam, although he lived on the day that he ate of the tree, died in the sentence: even so also these, although they had died, lived in the promise of the resurrection.

How then does He say elsewhere, That He might be Lord both of the dead and of the living? [Romans 14:9] But this is not contrary to that. For here He speaks of the dead, who are also themselves to live. And moreover too, I am the God of Abraham, is another thing from, That He might be Lord both of the dead and of the living. He knew of another death too, concerning which He says, Let the dead bury their dead. [Matthew 8:22]

And when the multitudes heard this, they were astonished at His doctrine. [Matthew 22:33] Yet not even here the Sadducees; but these go away defeated, while the impartial multitude reap the benefit.

Since then the resurrection is like this, come let us do all things, that we may obtain the first honors there. But, if you will, let us show you some even before the resurrection here pursuing and reaping these blessings, again having made our resort to the deserts. For again will I enter upon the same discourse, since I see you listening with more pleasure.

Let us behold then today also the spiritual camps, let us behold their pleasure unalloyed with fear. For not with spears are they encamped like the soldiers, for at this point I lately ended my discourse, neither with shields and breastplates; but bare of all these will you see them, yet achieving such things, as not even with arms do they.

And if you are able to observe, come and stretch forth your hand to me, and let us go unto this war, both of us, and let us see their battle array. For these too fight every day, and slay their adversaries, and conquer all the lusts that are plotting against us; and you will see these cast out on the ground, and not able so much as to struggle, but proving by very deed that saying of the apostle, They that are Christ's have crucified the flesh with the affections and lusts. [Galatians 5:24]

Do you see a multitude of dead lying there, slain by the sword of the Spirit? Therefore in that place is no drunkenness nor gluttony. And their table proves it, and the trophy that is set thereon. For drunkenness and gluttony lie dead, put to the rout by the drinking of water, though this be multiform, and a many-headed monster. For like as in the fabled Scylla and Hydra, so in drunkenness may one see many heads, on one side fornication growing up, on another wrath; on one hand sloth, on another lawless lusts; but all these things are taken away. And yet all those other armies, though they get the better in ten thousand wars, are taken captive by these; and neither arms, nor spears, nor whatever else there may be, is able to stand against these phalanxes; but the very giants, the heroes, those that do countless brave deeds, you will find without bonds bound by sleep and drunkenness, without slaughter or wounds lying like the wounded, or rather in more grievous case. For those at least struggle; but these do not even this, but straightway give up.

Do you see that this host is greater and more to be admired? For the enemies that got the better of the others it destroys by its mere will. For they do so weaken the mother of all their evils, that she cannot even trouble them any more; and the leader being overthrown, and the head removed, the rest of the body also lies still.

And this victory one may see each of them, that abide there, achieving. For it is not as in these wars of ours, where, if any enemy has received a blow from one, he is no more grievous to another, having been once overthrown; but it is necessary for all to smite this monster; and he that has not smitten and overthrown her, is surely troubled by her.

Do you see a glorious victory? For such a trophy as the hosts in all parts of the world having met together have not power to erect, this each one of those men erects; and all things that from the army of drunkenness lie mingled together wounded, delirious words of frenzy, insane thoughts, unpleasing haughtiness. And they imitate their own Lord, at whom the Scripture marvelling says, He shall drink of the brook in the way, therefore shall He lift up the head.

Would ye see also another multitude of dead? Let us see the lusts that arise from luxurious living, those that are cherished by the makers of sauces, by the cooks, the furnishers of feasts, the confectioners. For I am ashamed indeed to speak of all; however, I will tell of the birds from Phasis, the soups that are mixed from various things: the moist, the dry dishes, the laws made about these things. For like as if ordering some city and marshalling hosts, even so these too make laws, and ordain such a thing first, and such a thing second, and some bring in first birds roasted on the embers, filled within with fish; and others make of other material the beginnings of these unlawful feasts; and there is much rivalry about these things, about quality, and about order, and about quantity; and they take a pride in the things, for which they ought to bury themselves for shame; some saying that they have spent the half of the day, some all of it, some that they have added the night too. Behold, O wretched man, the measure of your belly, and be ashamed of your unmeasured earnestness!

But there is nothing like this among those angels; but all these desires also are dead. For their meals are not unto fullness, and unto luxurious living, but unto necessity. No bird hunters are there, no fishermen, but bread and water. But this confusion, and the disturbance, and the turmoils, are all removed from thence, alike from the house and from the body, and great is the haven, but among these great the tempest.

Burst open now in thought the belly of them who feed on such things, and you will see the vast refuse, and the unclean channel, and the whited sepulchre.

But what come after these I am even ashamed to tell, the disagreeable eructations, the vomitings, the discharges downwards and upwards.

But go and see even these desires dead there, and those more violent lusts that spring from these; I mean, those of impurity. For these too you will see all overthrown, with their horses, with their beasts of burden. For the beast of burden, and the weapon, and the horse of a filthy deed, is a filthy word. But you will see such like horse and rider together, and their weapons thrown down; but here quite the contrary, and souls cast down dead. But not at their meal only is the victory of these holy men glorious, but in the other things also, in money, in glory, in envy, in all diseases of the soul.

Surely does not this host seem to you mightier than that, and the meal better? Nay, who will gainsay it? None, not even of those persons themselves, though he be very mad. For this guides us on to Heaven, that drags to hell; this the devil lays out, that Christ; for this luxury gives laws, and intemperance, for that self-denial and sobriety, here Christ is present, there the devil. For where there is drunkenness, the devil is there; where there are filthy words, where there is surfeiting, there the devils hold their choirs. Such a table had that rich man, therefore not even of a drop of water was he master.

But these have not such a table, but they already practise the ways of the angels. They marry not, they are not given in marriage, neither do they sleep excessively, nor live luxuriously, but except a few things they are even bodiless.

Now who is there that so easily overcomes his enemies as he that sets up a trophy while at his dinner? Therefore also the prophet says, You have prepared a table before me, in the presence of them that trouble me. One could not be wrong in repeating this oracle about this table. For nothing so troubles a soul as disorderly concupiscence, and luxury, and drunkenness, and the evils that spring from these; and this they know full well who have had experience thereof.

And if you were to learn also, whence this table is procured, and whence that; then you would see well the difference between each. Whence then is this procured. From countless tears, from widows defrauded, from orphans despoiled; but the other from honest labor. And this table is like to a fair and well-favored woman, needing nothing external, but having her beauty from nature; but that to some ugly and ill-favored harlot, wearing much paint, but not able to disguise her deformity, but the nearer she is, the more convicted. For this too, when it is nearer to him that is at it, then shows its ugliness more. For look not I tell you, at the banqueters, as they come only, but also as they go away, and then you will see its ugliness. For that, as being free, suffers them that come unto it to say nothing shameful; but this nothing seemly, as being a harlot, and dishonored. This seeks the profit of him that is at it, that the hurt. And one permits not to offend God, the other permits not but that we must offend Him.

Let us go away therefore unto those men. Thence we shall learn with how many bonds we are encompassed. Thence shall we learn to set before ourselves a table full of countless blessings, most sweet, without cost, delivered from care, free from envy and jealousy and every disease, and full of good hope, and having its many trophies. No turmoil of soul there, no sorrow, no wrath; all is calm, all is peace.

For tell me not of the silence of them that serve in the houses of the rich, but of the clamor of them that dine; I mean, not that which they make one to another (for this too is worthy of derision), but that within, that in the soul, that brings on them a great captivity, the tumults of the thoughts, the sleet, the darkness, the tempest, by which all things are mingled and confused, and are like to some night battle. But not in the monks' tents are such things as these; but great is the calm, great the quietness. And that table is succeeded by a sleep that is like death, but this by sobriety and wakefulness; that by punishment, this by the kingdom of heaven, and the immortal rewards.

This then let us follow, that we may enjoy also the fruits thereof; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ to whom be glory and might world without end. Amen.

But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together; and one of them, which was a lawyer, asked Him a question, tempting Him, and saying, Master, which is the great commandment in the law?

Again does the evangelist express the cause, for which they ought to have held their peace, and marks their boldness by this also. How and in what way? Because when those others were put to silence, these again assail Him. For when they ought even for this to hold their peace, they strive to urge further their former endeavors, and put forward the lawyer, not desiring to learn, but making a trial of Him, and ask, What is the first commandment?

For since the first commandment was this, You shall love the Lord your God, thinking that He would afford them some handle, as though He would amend it, for the sake of showing that Himself too was God, they propose the question. What then says Christ? Indicating from what they were led to this; from having no charity, from pining with envy, from being seized by jealousy, He says, You shall love the Lord your God. This is the first and great commandment. And the second is like this, You shall love your neighbor as yourself. [Matthew 22:37-39]

But wherefore like this? Because this makes the way for that, and by it is again established; For every one that does evil hates the light, neither comes to the light; [John 3:20] and again, The fool has said in his heart, There is no God. And what in consequence of this? They are corrupt, and become abominable in their ways. And again, The love of money is the root of all evils; which while some coveted after they have erred from the faith; [1 Timothy 6:10] and, He that loves me, will keep my commandment.

But His commandments, and the sum of them, are, You shall love the Lord your God, and your neighbor as yourself. If therefore to love God is to love one's neighbor, For if you love me, He says, O Peter, feed my sheep, [John 21:16-17] but to love one's neighbor works a keeping of the commandments, with reason does He say, On these hang all the law and the prophets. [Matthew 22:40]

So therefore what He did before, this He does here also. I mean, that both there, when asked about the manner of the resurrection, He also taught a resurrection, instruct ing them beyond what they inquired; and here, being asked the first commandment, He rehearses the second also, which is not much inferior to that (for though second, it is like that), intimating to them, whence the question had arisen, that it was from hatred. For charity envies not. [1 Corinthians 13:4] By this He shows Himself to be submissive both to the law and to the prophets.

But wherefore does Matthew say that he asked, tempting Him, but Mark the contrary? For when Jesus, he says, saw that he answered discreetly, He said to him, You are not far from the kingdom of God. [Mark 12:34]

They are not contradicting each other, but indeed fully agreeing. For he asked indeed, tempting, at the beginning, but being benefitted by the answer, was commended. For not at the beginning did He commend him, but when he had said, That to love his neighbor is more than whole burnt sacrifices, then He says, You are not far from the kingdom; because he overlooked low things, and embraced the first principle of virtue. For indeed all those are for the sake of this, as well the Sabbath as the rest.

And not even so did He make His commendation perfect, but yet deficient. For His saying, You are not far off, indicates that he is yet falling short, that he might seek after what was deficient.

But if, when He said, There is one God, and there is none other but He, He commended him, wonder not, but by this too observe, how He answers according to the opinion of them that come unto Him. For although men say ten thousand things about Christ unworthy of His glory, yet this at any rate they will not dare to say, that He is not God at all. Wherefore then does He praise him that said, that beside the Father, there is no other God?

Not excepting Himself from being God; away with the thought; but since it was not yet time to disclose His Godhead, He suffers him to remain in the former doctrine, and praises him for knowing well the ancient principles, so as to make him fit for the doctrine of the New Testament, which He is bringing in its season.

And besides, the saying, There is one God, and there is none other but He, both in the Old Testament and everywhere, is spoken not to the rejection of the Son, but to make the distinction from idols. So that when praising this man also, who had thus spoken, He praises him in this mind.

Then since He had answered, He asks also in turn, What think ye of Christ, whose Son is He? They say unto Him, The Son of David.

See after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God.

Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves.

For since He was now about to go on to His passion, He sees forth the prophecy that plainly proclaims Him to be Lord; and not as having come to do this without occasion, nor as having made this His aim, but from a reasonable cause.

For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, the Son of David; but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.

And not even at this does He stop, but in order to move them to fear, He adds what follows also, saying, Till I make Your enemies Your footstool; that at least in this way He might gain them over.

And that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He says, How then does David in spirit call Him Lord? See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, What do you think? Whose Son is He? so by a question to bring them to an answer. Then since they said, the Son of David, He said not, And yet David says these things, but again in this order of a question, How then does David in spirit call Him Lord? in order that the sayings might not give offense to them. Wherefore neither did He say, What think ye of me, but of Christ. For this reason the apostles also reasoned submissively, saying, Let us speak freely of the Patriarch David, that he is both dead and buried. [Acts 2:29]

And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, How then does David in spirit call Him Lord, saying, The Lord said to my Lord, Sit on my right hand, until I make Your foes Your footstool; [Matthew 22:44] and again, If David then call Him Lord, how is He then his Son, [Matthew 22:45] not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He says, How is He his Son? He means this, not so as you say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, If David then call Him Lord, how is He his Son?

But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself adds and says, that He is his Lord. Or rather not even this very thing does He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of among them. To which fact we ought to have special regard, and if anything be said by Him that is lowly and submissive, not to be offended, for the cause is this, with many other things also, that He talks with them in condescension.

Wherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David.

But mark thou also, I pray you, how seasonable it is. For when He had said, There is one Lord, then He spoke of Himself that He is Lord, and showed it by prophecy, no more by His works only. And He shows the Father Himself taking vengeance upon them in His behalf, for He says, Until I make Your enemies Your footstool, and great unanimity even hereby on the part of Him that begot Him towards Himself, and honor. And upon His reasonings with them He does set this end high and great, and sufficient to close fast their mouths.

For they were silent from thenceforth, not willingly, but from their having nothing to say; and they received so deadly a blow, as no longer to dare to attempt the same things any more. For, no one, it is said, dared from that day forth ask Him any more questions. [Matthew 22:46]

And this was no little advantage to the multitude. Therefore also unto them does He henceforth direct His word, having removed the wolves, and having repulsed their plots.

For those men gained nothing, taken captive by vainglory, and having fallen upon this terrible passion. For terrible is this passion and many-headed, for some set their heart upon power for the sake of this, some on wealth, some on strength. But proceeding in order it goes on unto almsgiving also, and fasting, and prayers, and teaching, and many are the heads of this monster.

But to be vainglorious indeed about those other things is nothing wonderful; but to be so about fasting and prayer, this is strange and lamentable.

But that we may not again blame only, come and let us tell the means, by which we shall avoid this. Against whom shall we prepare to contend first, against those that are vainglorious of money, or those of dress, or those of places of power, or those of sciences, or those of art, or those of their person, or those of beauty, or those of ornaments, or those of cruelty, or those of humanity and almsgiving, or those of wickedness, or those of death, or those after death? For indeed, as I have said, this passion has many links, and goes on beyond our life. For such a one, it is said, is dead, and that he may be held in admiration, has charged that such and such things be done; and therefore such a one is poor, such a one rich.

For the grievous thing is this, that even of opposite things is it made up.

Against whom then shall we stand, and let ourselves in array first? For one and the same discourse suffices not against all. Will ye then that it be against them that are vainglorious about almsgiving?

To me at least it seems well; for exceedingly do I love this thing, and am pained at seeing it marred, and vainglory plotting against it, like a pandering nurse against some royal damsel. For she feeds her in deed, but for disgrace and mischief, prostituting her and commanding her to despise her father; but to deck herself to please unholy and often despicable men; and invests her with such a dress, as strangers wish, disgraceful, and dishonorable, not such as the father.

Come now, then, let us take our aim against these; and let there be an almsgiving made in abundance for display to the multitude. Surely then, first vainglory leads her out of her Father's chamber. And whereas her Father requires not to appear so much as to the left hand, [Matthew 6:3] she displays her to the slaves, and to the vulgar, that have not even known her.

Do you see a harlot, and pander, casting her into the love of foolish men, that according as they require, so she may order herself? Do you desire to see how it renders such a soul not a harlot only, but insane also?

Mark then her mind. For when she lets go heaven and runs after fugitives and menial slaves, pursuing through streets and lanes them that hate her, the ugly and deformed, them that are not willing so much as to look at her, them that, when she burns with love towards them, hate her, what can be more insane than this? For no one do the multitude hate so much, as those that want the glory they have to bestow. Countless accusations at least do they frame against them, and the result is the same, as if any one were to bring down a virgin daughter of the king from the royal throne, and to require her to prostitute herself to gladiators, who abhorred her. These then, as much as you pursue them, so much do they turn away from you; but God, if you seek the glory that comes from Him, so much the more both draws you unto Himself, and commends you, and great is the reward He renders unto you.

But if you are minded in another way also to discern the mischief thereof, when you give for display and ostentation, consider how great the sorrow that then comes upon you, and how continual the desponding, while Christ's voice is heard in your ears, saying, [Matthew 6:1] You have lost all your reward. For in every matter indeed vainglory is a bad thing, yet most of all in beneficence, for it is the utmost cruelty, making a show of the calamities of others, and all but upbraiding those in poverty. For if to mention one's own good actions is to upbraid, what do you think it is to publish them even to many others.

How then shall we escape the danger? If we learn how to give alms, if we see after whose good report we are to seek. For tell me, who has the skill of almsgiving? Plainly, it is God, who has made known the thing, who best of all knows it, and practises it without limit. What then? If you are learning to be a wrestler, to whom do you look? Or to whom do you display your doings in the wrestling school, to the seller of herbs, and of fish, or to the trainer? And yet they are many, and he is one. What then, if while he admires you, others deride you, will you not with him deride them?

What, if you are learning to box, will you not look in like manner to him who knows how to teach this? And if you are practising oratory, will you not accept the praise of the teacher of rhetoric, and despise the rest.

How then is it other than absurd, in other arts to look to the teacher only, but here to do the contrary? Although the loss be not equal. For there, if you wrestle according to the opinion of the multitude, and not that of the teacher, the loss is in the wrestling; but here it is in eternal life. You have become like to God in giving alms; be thou then like Him in not making a display. For even He said, when healing, that they should tell no man.

But do you desire to be called merciful among men? And what is the gain? The gain is nothing; but the loss infinite. For these very persons, whom you call to be witnesses, become robbers of your treasures that are in the heavens; or rather not these, but ourselves, who spoil our own possessions, and scatter what we have laid up above.

O new calamity! This strange passion. Where moth corrupts not, nor thief breaks through, vainglory scatters. This is the moth of those treasures there; this the thief of our wealth in heaven; this steals away the riches that cannot be spoiled; this mars and corrupts all. For because the devil saw that that place is impregnable to thieves and to the worm, and the other plots against them, he by vainglory steals away the wealth.

But do you desire glory? Does not then that suffice you which is given by the receiver himself, that from our gracious God, but do you set your heart on that from men also? Take heed, lest you undergo the contrary, lest some condemn you as not showing mercy, but making a display, and seeking honor, as making a show of the calamities of others.

For indeed the showing of mercy is a mystery. Shut therefore the doors, that none may see what it is not pious to display. For our mysteries too are above all things, a showing of God's mercy and loving-kindness. According to His great mercy, He had mercy on us being disobedient.

And the first prayer too is full of mercy, when we entreat for the energumens; and the second again, for others under penance seeking for much mercy; and the third also for ourselves, and this puts forward the innocent children of the people entreating God for mercy. For since we condemn ourselves for sins, for them that have sinned much and deserve to be blamed we ourselves cry; but for ourselves the children; for the imitators of whose simplicity the kingdom of heaven is reserved. For this image shows this, that they who are like those children, lowly and simple, these above all men are able to deliver the guilty by their prayers.

But the mystery itself, of how much mercy, of how much love to man it is full, the initiated know.

Do thou then, when according to your power you are showing mercy to a man, shut the doors, let the object of your mercy see it only; but if it be possible, not even he. But if you set them open, you are profanely exposing your mystery.

Consider that the very person, whose praise you seek, even himself will condemn you; and if he be a friend, will accuse you to himself; but if an enemy, he will deride you unto others also. And you will undergo the opposite of what you desire. For you indeed desire that he should call you the merciful man; but he will not call you this, but the vainglorious, the man-pleaser, and other names far more grievous than these.

But if you should hide it, he will call you all that is opposite to this; the merciful, the kind. For God suffers it not to be hidden; but if you conceal it, the other will make it known, and greater will be the admiration, and more abundant the gain. So that even for this very object of being glorified, to make a display is against us; for with respect to the thing unto which we most hasten and press, as to this most especially is this thing against us. For so far from obtaining the credit of being merciful, we obtain even the contrary, and besides this, great is the loss we undergo.

For every motive then let us abstain from this, and set our love on God's praise alone. For thus shall we both attain to honor here, and enjoy the eternal blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.

Then spoke Jesus to the multitudes and to His disciples, saying, The Scribes and the Pharisees sit in Moses' seat: all therefore whatsoever they bid you do, that do; but do not after their works.

Then. When? When He had said these things, when He had stopped their mouths; when He had brought them that they should no more dare to tempt Him; when He had shown their state incurable.

And since He had made mention of the Lord and my Lord, He recurs again to the law. And yet the law said nothing of this kind, but, The Lord your God is one Lord. [Deuteronomy 6:4] But Scripture calls the whole Old Testament the law.

But these things He says, showing by all things His full agreement with Him that begot Him. For if He were opposed, He would have said the opposite about the law; but now He commands so great reverence to be shown towards it, that, even when they that teach it are depraved, He charges them to hold to it.

But here He is discoursing about their life and morals, since this was chiefly the cause of their unbelief, their depraved life, and the love of glory. To amend therefore His hearers; that which in the first place most contributes to salvation, not to despise our teachers, neither to rise up against our priests, this does He command with superabundant earnestness. But He does not only command it, but also Himself does it. For though they were depraved, He does not depose them from their dignity; to them rendering their condemnation heavier, and to His disciples leaving no cloke for disobedience.

I mean, that lest any one should say, that because my teacher is bad, therefore am I become more remiss, He takes away even this pretext. So much at any rate did He establish their authority, although they were wicked men, as even after so heavy an accusation to say, All whatsoever they command you to do, do. For they speak not their own words, but God's, what He appointed for laws by Moses. And mark how much honor He showed towards Moses, again showing His agreement with the Old Testament; since indeed even by this does He make them objects of reverence. For they sit, He says, on Moses' seat. For because He was not able to make them out worthy of credit by their life, He does it from the grounds that were open to Him, from their seat, and their succession from him. But when you hear all, do not understand all the law, as, for instance, the ordinances about meats, those about sacrifices, and the like; for how was He to say so of these things, which He had taken away beforehand? But He meant all things that correct the moral principle, and amend the disposition, and agree with the laws of the New Testament, and suffer them not any more to be under the yoke of the law.

Wherefore then does He give these things divine authority, not from the law of grace, but from Moses? Because it was not yet time, before the crucifixion, for these things to be plainly declared.

But to me He seems, in addition to what has been said, to be providing for another object, in saying these things. For since He was on the point of accusing them, that He might not seem in the sight of the foolish to set His heart on this authority of theirs, or for enmity to be doing these things, first He removed this thought, and having set himself clear from suspicion, then begins His accusation. And for what intent does He convict them, and run out into a long discourse against them? To set the multitude on their guard, so that they might not fall into the same sins. For neither is dissuading like pointing out those that have offended; much as recommending what is right, is not like bringing forward those that have done well. For this cause also He is beforehand in saying, Do not after their works. For, lest they should suppose, because of their listening to them, they ought also to imitate them, He uses this means of correction, and makes what seems to be their dignity a charge against them. For what can be more wretched than a teacher, when the preservation of his disciples is, not to give heed to his life? So that what seems to be their dignity is a most heavy charge against them, when they are shown to live such a life, as they that imitate are ruined.

For this cause He also falls upon His accusations against them, but not for this only, but that He might show, that both their former unbelief wherewith they had not believed, and the crucifixion after this, which they dared to perpetrate, were not a charge against Him who was crucified and disbelieved, but against their perverseness.

But see whence He begins, and whence He aggravates His blame of them. For they say, He says, and do not. For every one is worthy of blame in transgressing the law, but especially he that bears the authority of teaching, for doubly and triply does he deserve to be condemned. For one cause, because he transgresses; for another, that as he ought to amend others, and then halts, he is worthy of a double punishment, because of his dignity; and in the third place, that he even corrupts the more, as committing such transgression in a teacher's place.

And together with these He mentions also another charge against them, that they are harsh to those accountable to them.

For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they will not move them with their finger. He mentions here a twofold wickedness, their requiring great and extreme strictness of life, without any indulgence, from those over whom they rule, and their allowing to themselves great security; the opposite to which the truly good ruler ought to hold; in what concerns himself, to be an unpardoning and severe judge, but in the matters of those whom he rules, to be gentle and ready to make allowances; the contrary to which was the conduct of these men.

2. For such are all they who practise self restraint in mere words, unpardoning and grievous to bear as having no experience of the difficulty in actions. And this itself too is no small fault, and in no ordinary way increases the former charge.

But do thou mark, I pray you, how He aggravates this accusation also. For He did not say, they cannot, but, they will not. And He did not say, to bear, but, to move with a finger, that is, not even to come near them, nor to touch them.

But wherein are they earnest, and vigorous? In the things forbidden. For, all their works they do, He says, to be seen of men. [Matthew 23:5] These things He says, accusing them in respect of vainglory, which kind of thing was their ruin. For the things before were signs of harshness and remissness, but these of the mad desire of glory. This drew them off from God, this caused them to strive before other spectators, and ruined them. For whatever kind of spectators any one may have, since it has become his study to please these, such also are the contests he exhibits. And he that wrestles among the noble, such also are the conflicts he takes in hand, but he among the cold and supine, himself also becomes more remiss. For instance, has any one a beholder that delights in ridicule? He himself too becomes a mover of ridicule, that he may delight the spectator: has another one who is earnest minded, and practises self-government? He endeavors himself to be such as he is, since such is the disposition of him who praises him.

But see again that here too the charge is with aggravation. For neither is it that they do some things in this way, some in another way, but all things absolutely this way.

Then, having blamed them for vainglory, He shows that it is not even about great and necessary things they are vainglorious (for neither had they these, but were destitute of good works), but for things without warmth or worth, and such as were certain proofs of their baseness, the phylacteries, the borders; of their garments. For they make broad their phylacteries, He says, and enlarge the borders of their garments. [Matthew 23:5]

And what are these phylacteries, and these borders? Since they were continually forgetting God's benefits, He commanded His marvellous works to be inscribed on little tablets, and that these should be suspended from their hands (wherefore also He said, They shall be immoveable in your eyes), which they called phylacteries; as many of our women now wear Gospels hung from their necks. And in order that by another thing again they may be reminded, like as many often do, binding round their finger with a piece of linen or a thread, as being likely to forget, this God enjoined them as children to do, to sew a ribbon of blue on their garments, upon the fringe that hung round their feet, that they might look at it, and remember the commandments; and they were called borders.

In these things then they were diligent, making wide the strips of the tablets, and enlarging the borders of their garments; which was a sign of the most extreme vanity. For wherefore are you vainglorious, and dost make these wide? What, is this your good work? What does it profit you at all, if you gain not the good results from them. For God seeks not the enlarging of these and making them wide, but our remembering His benefits. But if for almsgiving and prayer, although they be attended with labor, and be good deeds on our parts, we must not seek vainglory, how do you, O Jew, pride yourself in these things, which most of all convict your remissness.

But they not in these only, but in other little things, suffered from this disease.

For, they love, He says, the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi. For these things, although one may think them small, yet are they a cause of great evils. These things have overthrown both cities and churches.

And it comes upon me now even to weep, when I hear of the first seats, and the greetings, and consider how many ills were hence engendered to the churches of God, which it is not necessary to publish to you now; nay rather as many as are aged men do not even need to learn these things from us.

But mark thou, I pray you, how vainglory prevailed; when they were commanded not to be vainglorious, even in the synagogues, where they had entered to discipline others.

For to have this feeling at feasts, to howsoever great a degree, does not seem to be so dreadful a thing; although even there the teachers ought to be held in reverence, and not in the church only, but everywhere. And like as a man, wherever he may appear, is manifestly distinguished from the brutes; so also ought the teacher, both speaking and holding his peace, and dining, and doing whatever it may be, to be distinguished as well by his gait, as by his look, and by his garb, and by all things generally. But they were on every account objects of ridicule, and in every respect disgraced themselves, making it their study to follow what they ought to flee. For they love them, it is said; but if the loving them be a matter of blame, what a thing must the doing them be; and to hunt and strive after them, how great an evil.

3. The other things then He carried no further than to accuse them, as being small and trifling, and as though His disciples needed not at all to be corrected about these matters; but what was a cause of all the evils, even ambition, and the violent seizing of the teacher's chair, this He brings forward, and corrects with diligence, touching this vehemently and earnestly charging them.

For what says He? But be not ye called Rabbi. Then follows the cause also; For one is your master, and all you are brethren; [Matthew 23:8] and one has nothing more than another, in respect of his knowing nothing from himself. Wherefore Paul also says, For who is Paul, and who is Apollos, but ministers? [1 Corinthians 3:5] He said not masters. And again, Call not, father, [Matthew 23:9] not that they should not call, but they may know whom they ought to call Father, in the highest sense. For like as the master is not a master principally; so neither is the father. For He is cause of all, both of the masters, and of the fathers.

And again He adds, Neither be ye called guides, for one is your guide, even Christ; and He said not, I. For like as above He said, What think ye of Christ? and He said not, of me, so here too.

But I should be glad to ask here, what they would say, who are repeatedly applying the term one, one, to the Father alone, to the rejection of the Only-begotten. Is the Father guide? All would declare it, and none would gainsay it. And yet one, He says, is your guide, even Christ. For like as Christ, being called the one guide, casts not out the Father from being guide; even so the Father, being called Master, does not cast out the Son from being Master. For the expression, one, one, is spoken in contradistinction to men, and the rest of the creation.

Having warned them therefore against this grievous pest, and amended them, He instructs also how they may escape it; by humility. Wherefore He adds also, He that is greatest among you shall be your servant. For whosoever shall exalt himself shall be abased, and whosoever shall abase himself shall be exalted.

For nothing is equal to the practice of modesty, wherefore He is continually reminding them of this virtue, both when He brought the children into the midst, and now. And, when on the mount, beginning the beatitudes, He began from hence. And in this place, He plucks it up by the roots hereby, saying, He that abases himself shall be exalted.

Do you see how He draws off the hearer right over to the contrary thing. For not only does He forbid him to set his heart upon the first place, but requires him to follow after the last. For so shall you obtain your desire, He says. Wherefore he that pursues his desire for the first, must follow after the last place. For he that abases himself shall be exalted.

And where shall we find this humility? Will ye that we go again to the city of virtue, the tents of the holy men, the mountains, I mean, and the groves? For there too shall we see this height of humility.

For men, some illustrious from their rank in the world, some from their wealth, in every way put themselves down, by their vesture, by their dwelling, by those to whom they minister; and, as in written characters, they throughout all things inscribe humility.

And the things that are incentives of arrogance, as to dress well, and to build houses splendidly, and to have many servants, things which often drive men even against their will to arrogance; these are all taken away. For they themselves light their fire, they themselves cleave the logs, themselves cook, themselves minister to those that come there.

No one can be heard insulting there, nor seen insulted, nor commanded, nor giving commands; but all are devoted to those that are waited on, and every one washes the strangers' feet, and there is much contention about this. And he does it, not inquiring who it is, neither if he be a slave, nor if he be free; but in the case of every one fulfills this service. No man there is great nor mean. What then? Is there confusion? Far from it, but the highest order. For if any one be mean, he that is great sees not this, but has accounted himself again to be inferior even to him, and so becomes great.

There is one table for all, both for them that are served, and for them that serve; the same food, the same clothes, the same dwellings, the same manner of life. He is great there, who eagerly seizes the mean task. There is not mine and yours, but this expression is exterminated, that is a cause of countless wars.

4. And why do you marvel, if there be one manner of life and table and dress for all, since indeed there is even one soul to all, not in substance only (for this is with all men also), but in love? How then should it ever be lifted up itself against itself? There is no wealth and poverty there, honor and dishonor; how then should haughtiness and arrogance find an entrance? For they are indeed little and great in respect of their virtue; but, as I have said, no one sees this. He that is little, feels not pain, as despised; for neither is there any one to despise him; and should any one spurn him, this above all are they taught, to be despised, to be spurned, to be set at nought, in word and in deed. And with the poor and maimed do they associate, and their tables are full of these guests; so that for this are they worthy of the heavens. And one tends the wounds of the mutilated, another leads the blind by the hand, a third bears him that is lamed of his leg.

There is no multitude of flatterers or parasites there; or rather they know not even what flattery is; whence then could they be lifted up at any time? For there is great equality among them, wherefore also there is much facility for virtue.

For by these are they of an inferior sort better instructed, than if they were compelled to give up the first place to them.

For like as the impetuous man derives instruction from him that is smitten, and submits to it; so the ambitious from him that claims not glory, but despises it. This they do there abundantly, and as the strife is great with us to obtain the first place, so great is it with them not to obtain it, but utterly to refuse it; and great is their earnest desire who shall have the advantage in honoring, not in being honored.

And besides, even their very employments persuade them to practise moderation, and not to be high-swollen. For who, I pray you, digging in the earth, and watering, and planting, or making baskets, or weaving sackcloth, or practising any other handy works, will ever be proud? Who dwelling in poverty and wrestling with hunger, will ever be sick of this disease? There is not one. Therefore humility is easy to them. And like as here, it is a hard thing to be lowly minded, for the multitude of them who applaud and admire us, so there it is exceedingly easy.

And that man gives heed only to the wilderness, and sees birds flying, and trees waving, and a breeze blowing, and streams rushing through glens. Whence then should he be lifted up who dwells in solitude so great?

Not however that therefore we have from this an excuse, in that we are proud when living in the midst of men. For surely Abraham, when amidst Canaanites, said, I am but dust and ashes; [Genesis 18:27] and David, when in the midst of camps, I am a worm, and no man; and the apostle, in the midst of the world, I am not meet to be called an apostle. [1 Corinthians 15:9] What comfort shall we have then; what plea, when even, having such great examples, we do not practise moderation? For even as they are worthy of countless crowns, having been the first that went the way of virtue, even so are we deserving of countless punishments, who not even after those that are departed, and are set before us in books, no nor even after these that are living, and held in admiration through their deeds, are drawn on to the like emulation.

For what could you say, for not being amended? Are you ignorant of letters, and hast not looked into the Scriptures that you might learn the virtues of them of old? To say the truth, this is itself blameworthy, when the church is constantly standing open, not to enter in, and partake of those sacred streams.

However, although thou know not the departed by the Scriptures, these living men you ought to see. But is there no one to lead you? Come to me, and I will show you the places of refuge of these holy men; come and learn thou of them something useful. Shining lamps are these in every part of the earth; as walls are they set about the cities. For this cause have they occupied the deserts, that they may instruct you to despise the tumults in the midst of the world.

For they, as being strong, are able even in the midst of the raging of the waters to enjoy a calm; but thou, who art leaky on every side, hast need of tranquility, and to take breath a little, after the successive waves. Go then there continually, that, having purged away the abiding stain by their prayers and admonitions, you may both pass in the best manner the present life, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, by whom and with whom, be unto the Father, together with the Holy Ghost, glory, might, honor, now and ever, and world without end. Amen.

Woe unto you, Scribes and Pharisees, hypocrites! For you devour widows' houses, and for a pretense make long prayers: therefore you shall receive greater damnation.

After this, next He derides them for gluttony: and the grievous thing was, that not from rich men's goods, but from the poor they indulged their own belly, and aggravated their poverty, which they should have relieved. For neither did they merely eat, but devoured.

Moreover also the manner of their overreaching was yet more grievous, for a pretense making long prayers.

For every one is worthy of vengeance who does any evil thing; but he that is deriving even the reason for so doing from godliness, and is using this cloke for his wickedness, is justly liable to a far more grievous punishment. And wherefore did He not depose them? Because the time suffered it not as yet. So therefore He lets them alone for a time, but by His sayings, He secures that the people be not deceived, lest, through the dignity of those men, they be drawn on to the same emulation.

For as He had said, Whatsoever they bid you do, that do; He shows how many things they do amiss, lest from thence He should be supposed among the unwise to commit all to them.

Woe unto you, for you shut up the kingdom against men; for you neither go in yourselves, neither suffer ye them that are entering to go in. But if to profit no one be a charge against a man, even to hurt and hinder, what plea has that? But what means, them that are entering in? Them that are fit for it. For when they were to lay injunctions on others, they used to make the burdens intolerable, but when they themselves were to do any of the things required, on the contrary, so far from doing anything, they went much beyond this in wickedness, they even used to corrupt others. These are they that are called pests, who make their employment the ruin of others, standing right contrary to teachers. For if it be the part of a teacher to save that which is perishing, to destroy that which is on the point of being saved is that of a destroyer.

After this, again another charge: You compass sea and land to make one proselyte, and when he is made, you make him twofold more the child of hell than yourselves; that is, not even the fact that hardly you have taken him, and with endless toils, induces you to be sparing towards him, although of the things we have hardly acquired, we are more sparing, but you not even this renders more gentle.

Here He lays to their charge two things; one, that they are unprofitable for the salvation of the many, and need much toil in order to win over even one; another, that they were remiss in the preservation of him whom they had gained, or rather that they were not only careless, but even traitors, by their wickedness in their life corrupting him, and making him worse. For when the disciple sees his teachers to be such as these, he becomes worse than they. For he stops not at his teacher's wickedness; but as when his teacher is virtuous, he imitates him, so when he is bad, he even goes beyond him, by reason of our proneness to what is evil.

And He calls him a child of hell, that is, a very hell. And He said twofold more than you, that He might both alarm those, and make these feel the more severely, because they are teachers of wickedness. And not this only, but because they labor to instill into their disciples a greater wickedness, hardening them to a much greater depravity than they have, and this is above all a mark of a depraved soul.

Then He derides them for folly also, because they bade them disregard the greater commandments. And yet before He had said the opposite, that they bind heavy burdens, and grievous to be borne. But these things too they did again and were doing everything for the corruption of those who were subject to them, in little things requiring strictness, and despising the great.

For you pay tithe, He says, of mint and anise, and have omitted the weightier matters of the law, judgment, and mercy, and faith. These ought ye to have done, and not to leave the others undone.

Here then He naturally says it, where it is tithe and almsgiving, for what does it hurt to give alms? But not to keep the law; for neither does it say thus. Therefore here indeed He says, These ought ye to have done; but where He is speaking about clean and unclean, He no longer adds this, but makes a distinction, and shows that the inward purity is necessarily followed by the outward, but the converse is no longer so.

For where there is a plea of love to man, He passes it over lightly, for this very reason, and because it was not yet time expressly and plainly to revoke the things of the law. But where it is an observance of bodily purification, He overthrows it more plainly.

So, therefore, while with respect to alms He says, These ought ye to have done, and not to leave the others undone, touching purifications He speaks not on this wise, but what? You make clean, He says, the outside of the cup and the platter, but within they are full of extortion, and injustice. Cleanse that which is within the cup, that the outside may be clean also. And He took it from a thing confessed and manifest, from a cup and platter.

2. Then, to show that there is no harm arising from despising bodily cleansings, but very great vengeance from not regarding the purifications of the soul, which is virtue, He called these a gnat, for they are small and nothing, but those other a camel, for they were beyond what men could bear. Wherefore also He says, Straining at the gnat, and swallowing the camel. For indeed the one were enacted for the sake of the other, I mean of mercy and judgment; so that not even then did they profit being done alone. For whereas the little things were mentioned for the sake of the great, and after that these last were neglected, and labor was spent on those alone, nothing was gained even then by this. For the greater followed not the lesser, but the lesser were sure to follow these greater.

But these things He says to show, that even before grace had come, these were not among the principal things, or among those upon which men should spend their labor, but the matters required were different. But if before the grace they were so, much more when high commandments had come, were these things unprofitable, and it was not meet to practise them at all.

In every case then is vice a grievous thing, but especially when it does not so much as think it needs amendment; and it is yet more grievous, when it thinks itself sufficient even to amend others; to express which Christ calls them blind guides. For if for a blind man not to think he needs a guide be extreme misery and wretchedness; when he wishes himself to guide others, see to what a gulf it leads.

But these things He said, by all intimating their mad desire of glory, and their exceeding frenzy concerning this pest. For this became a cause to them of all their evils, namely, that they did all things for display. This both led them away from the faith, and caused them to neglect what really is virtue, and induced them to busy themselves about bodily purifyings only, neglecting the purifications of the soul. So therefore to lead them into what really is virtue, and to the purifyings of the soul, He makes mention of mercy, and judgment, and faith. For these are the things that comprise our life, these are what purify the soul, justice, love to man, truth; the one inclining us to pardon and not suffering us to be excessively severe and unforgiving to them that sin (for then shall we gain doubly, both becoming kind to man, and hence meeting also ourselves with much kindness from the God of all), and causing us both to sympathize with them that are despitefully entreated, and to assist them; the other not suffering them to be deceitful, and crafty.

But neither when He says, These ought ye to have done, and not to leave the others undone, does He say it as introducing a legal observance; away with the thought; neither with regard to the platter and the cup, when He said, Cleanse that which is within the cup and platter, that the outside of them may be clean also, does He bring us unto the old regard for little things, but on the contrary indeed, He does all things to show it to be superfluous. For He said not, Cleanse the outside of them also, but that which is within, and the outside is sure to follow.

And besides, neither is it concerning a cup and platter he is speaking, but of soul and body, by the outside meaning the body, by the inside the soul. But if with regard to the platter there be need of that which is within much more with regard to you.

But ye do the contrary, says He, observing things trifling and external, you neglect what are great and inward: whence very great mischief arises, for that thinking you have duly performed all, you despise the other things; and despising them, you do not so much as strive or attempt to perform them.

After this, He again derides them for vainglory, calling them whited sepulchers, [Matthew 23:27] and unto all adding, ye hypocrites; which thing is the cause of all their evils, and the origin of their ruin. And He did not merely call them whited sepulchers, but said, that they were full of uncleanness and hypocrisy. And these things He spoke, indicating the cause wherefore they did not believe, because they were full of hypocrisy and iniquity.

But these things not Christ only, but the prophets also constantly lay to their charge, that they spoil, that their rulers judge not according to the rule of justice, and every where you may find the sacrifices indeed refused, but these things required. So that there is nothing strange, nothing new, neither in the lawgiving, nor in the accusation, nay not even in the comparison of the sepulchre. For the prophet makes mention thereof, neither did he call them merely a sepulchre, but their throat an open sepulchre.

Such are many men now also, decking themselves indeed outwardly, but full of iniquity within. For now too there is many a mode, and many a care for outward purifications, but of those in the soul not so much as one. But if indeed any one should tear open each man's conscience, many worms and much corruption would he find, and an ill savor beyond utterance; unreasonable and wicked lusts I mean, which are more unclean than worms.

3. But that they should be such persons is not so dreadful a thing (although it be dreadful), but that you, that have been counted worthy to become temples of God, should of a sudden have become sepulchers, having as much ill savor, this is extreme wretchedness. He in whom Christ dwells, and the Holy Spirit has worked, and such great mysteries, that this man should be a sepulchre, what wretchedness is this? What mournings and lamentations does this call for, when the members of Christ have become a tomb of uncleanness? Consider how you were born, of what things you have been counted worthy, what manner of garment you have received, how you were built a temple without a breach! How fair! not adorned with gold, neither with pearls, but with the spirit that is more precious than these.

Consider that no sepulchre is made in a city, so then neither shall you be able to appear in the city above. For if here this is forbidden, much more there. Or rather even here you are an object of scorn to all, bearing about a dead soul, and not to be scorned only, but also to be shunned. For tell me, if any one were to go round, bearing about a dead body, would not all have rushed away? Would not all have fled? Think this now likewise. For you go about, bearing a spectacle far more grievous than this, a soul deadened by sins, a soul paralyzed.

Who now will pity such a one? For when thou dost not pity your own soul, how shall another pity him that is so cruel, such an enemy to himself? If any one, where you slept and eat, had buried a dead body, what would you not have done? But you are burying a dead soul, not where you dine, nor where you sleep, but in the members of Christ: and are you not afraid lest a thousand lightnings and thunderbolts be hurled from above upon your head?

And how do you even dare to set foot in the churches of God, and in holy temples, having within you the savor of so much abomination? For if one bearing a dead body into the king's courts and burying it would have suffered the utmost punishment, thou setting your foot in the sacred courts, and filling the house with so much ill savor, consider what a punishment you will undergo.

Imitate that harlot who anointed with ointment the feet of Christ, and filled the whole house with the odor, the opposite to which you do to His house! For what though thou be not sensible of the ill savor? For this most of all is the grievous part of the disease; wherefore also you are incurably diseased, and more grievously than they that are maimed in their bodies, and become fetid. For that disease indeed is both felt by the sick and is without any blame, nay even is deserving of pity; but this of hatred and punishment.

Since then both in this respect it is more grievous, and from the sick not being sensible of it as he ought to be; come, give yourself to my words, that I may teach you plainly the mischief of it.

But first listen to what you say in the Psalm, Let my prayer be set forth in Your sight as incense. When then not incense, but a stinking smoke arises from you, and from your deeds, what punishment do you not deserve to undergo?

What then is the stinking smoke? Many come in gazing about at the beauty of women; others curious about the blooming youth of boys. After this, do you not marvel, how bolts are not launched, and all things are not plucked up from their foundations? For worthy both of thunderbolts and hell are the things that are done; but God, who is long-suffering, and of great mercy, forbears awhile His wrath, calling you to repentance and amendment.

What doest thou, O man? Are you curiously looking after women's beauty, and do you not shudder at thus doing despite unto the temple of God? Does the church seem to you a brothel, and less honorable than the market-place. For in a market-place indeed you are afraid and ashamed to appear to be looking after any woman, but in God's temple, when God Himself is discoursing unto you, and threatening about these things, you are committing whoredom and adultery at the very time in which you are being told not to do this. And do you not shudder, nor stand amazed?

These things do the spectacles of wantonness teach you, the pest that is so hard to put down, the deleterious sorceries, the grievous snares of the thoughtless, the pleasurable destruction of the unchaste.

Therefore the prophet also blaming you, said, Your eyes are not good, neither is your heart.

It would be better for such men to be blind; it would better to be diseased, than to abuse your eyes for these purposes.

It were meet indeed that you had within you the wall to part you from the women; but since you are not so minded, our fathers thought it necessary by these boards to wall you off; since I hear from the elder ones, that of old there were not so much as these partitions; For in Christ Jesus there is neither male nor female. And in the apostle's time also both men and women were together. Because the men were men, and the women women, but now altogether the contrary; the women have urged themselves into the manners of courtezans, but the men are in no better state than frantic horses.

Heard ye not, that the men and women were gathered together in the upper room, and that congregation was worthy of the heavens? And very reasonably. For even women then practised much self-denial, and the men gravity and chastity. Hear, for instance, the seller of purple saying, If you have judged me to be faithful to the Lord, come in, and abide with me. Hear the women, who went about with the apostles, having taken unto themselves manly courage, Priscilla, Persis, and the rest; from whom our present women are as far removed as our men from their men.

4. For then indeed even travelling into far countries women brought not on themselves evil report; but now even though brought up in a chamber, they hardly escape this suspicion. But these things arise from their decking of themselves, and their luxury. Then the business of those women was to spread the word; but now to appear beauteous, and fair, and comely in countenance. This is glory to them, this salvation; but of lofty and great works they do not even dream.

What woman exerts herself to make her husband better? What man has taken to himself this care to amend his wife? There is not one: but the woman's whole study is upon the care of ornaments of gold, and raiment, and the other adornments of the person, and how to increase their substance; but the man's both this, and others more than this, all however worldly.

Who, when about to marry, inquires about the disposition and nurture of the damsel? No one; but straightway about money, and possessions, and measures of property of various and different kinds; like as if he were about to buy something, or to settle some common contract.

Therefore they do even so call marriage. For I have heard many say, such a man has contracted with such a woman, that is, has married. And they offer insult to the gifts of God, and as though buying and selling, so do they marry, and are given in marriage.

And writings there are, requiring greater security than those about buying and selling. Learn how those of old married, and imitate them. How then did they marry? They inquired about ways of life, and morals, and virtue of the soul. Therefore they had no need of writings, nor of security by parch ment and ink; for the bride's disposition sufficed them in the place of all.

I therefore entreat you likewise not to seek after wealth and affluence, but a good disposition, and gentleness. Seek for a pious and self-denying damsel, and these will be to you better than countless treasures. If you seek the things of God, these others will come also; but if you pass by those, and hasten unto these, neither will these follow.

But such a man, one will say, became rich by his wife! Are you not ashamed of bringing forward such examples? I had ten thousand times sooner become a poor man, as I have heard many say, than gain wealth from a wife. For what can be more unpleasing than that wealth? What more painful than the abundance? What more shameful than to be notorious from thence, and for it to be said by all, such a man became rich by a wife? For the domestic discomforts I pass by, all that must needs result from hence, the wife's pride, the servility, the strifes, the reproaches of the servants. The beggar, the ragged one, the base one, and sprung of base. Why, what had he when he came in? Do not all things belong to our mistress? But thou dost not care at all about these sayings, for neither are you a freeman. Since the parasites likewise hear worse things than these, and are not pained wherefore neither are these, but rather pride themselves in their disgrace; and when we tell them of these things, Let me have, says one of them, something pleasant and sweet, and let it choke me. Alas! The devil, what proverbs has he brought into the world, of power to overturn the whole life of such persons. See at least this self-same devilish and pernicious saying; of how much ruin it is full. For it means nothing else than these words, Have thou no regard to what is honorable; have thou no regard to what is just; let all those things be cast aside, seek one thing alone, pleasure. Though the thing stifle you, let it be your choice; though all that meet you spurn you, though they smear your face with mire, though they drive you away as a dog, bear all. And what else would swine say, if they had a voice? What else would filthy dogs? But perhaps not even they would have said such things, as the devil has persuaded men to rave.

Wherefore I entreat you, being conscious of the senselessness of such words as these, to flee such proverbs, and to choose out those in the Scriptures that are contrary to them.

But what are these? Go not, it is said, after your lusts, and refrain yourself from your appetites. [Sirach 18:30] And, touching an harlot again, it is said in opposition to this proverb, Give not heed to a bad woman: for honey drops from the lips of a woman that is an harlot, which, for a season, is luscious unto your throat; but afterwards you shall find it more bitter than gall, and sharper than a two-edged sword. Unto these last then let us listen, not unto those. For hence indeed spring our mean, hence our slavish thoughts, hence men become brutes, because in everything they will follow after pleasure according to this proverb, which, even without arguments of ours, is of itself ridiculous. For after one is choked, what is the gain of sweetness?

Cease, therefore, to set up such great absurdity, and to kindle hell and unquenchable fire; and let us look steadfastly (at length though late) as we ought, unto the things to come, having put away the film on our eyes, that we may both pass the present life honestly, and with much reverence and godly fear, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

Woe unto you, because ye build the tombs of the prophets, and garnish their sepulchers, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.

Not because they build, nor because they blame the others, does He say, woe, but because, while both thus, and by what they say, they are pretending to condemn their fathers, they do worse. For in proof that the condemnation was a pretense, Luke says, you do allow because ye build; for, Woe unto you, says He, for you build the sepulchers of the prophets, and your fathers killed them. Truly ye bear witness, and you allow the deeds of your fathers, for they indeed killed them, and you build their sepulchers. [Luke 11:47-48] For here He reproves their purpose, wherewith they built, that it was not for the honoring of them that were slain, but as making a show of the murders, and afraid, lest, when the tombs had perished by time, the proof and memory of such daring should fade away, setting up these glorious buildings, as a kind of trophy, and priding themselves in the daring deeds of those men, and displaying them.

For the things that you now dare to do, show that you do these things also in this spirit. For, though ye speak the contrary, says He, as condemning them, as, for instance, We should not, if we had been in their days, have been partakers with them; yet the disposition is evident wherewith ye say these things. Wherefore also unfolding it, though darkly, still He has expressed it. For when He had said, you say, If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets; He added, Wherefore ye be witnesses unto yourselves, that you are the children of them that slew the prophets. And what blame is it to be a murderer's son, if one partake not in the mind of one's father? None. Whence it is evident, that for this same thing He brings it forward against them, hinting at their affinity in wickedness.

And this is manifest too by what comes after; He adds at least, You serpents, you generation of vipers. [Matthew 23:33] For as those beasts are like their parents, in the destructiveness of their venom, so also are you like your fathers in murderousness.

Then, because He was searching their temper of mind, which is to the more part obscure, He does, from those things also which they were about to perpetrate, which would be manifest to all, establish His words. For, because He had said, Wherefore ye be witnesses unto yourselves that you are the children of them which killed the prophets, making it evident, that of their affinity in wickedness He is speaking, and that it was a pretense to say, We should not have been partakers with them, He added, Fill ye up therefore the measure of your fathers, [Matthew 23:32] not commanding, but declaring beforehand, what was to be, that is, His own murder.

Therefore, having brought in their refutation, and having shown that they were pretenses which they said in their own defense, as, for instance, We would not have been partakers with them, (for they who refrain not from the Lord, how should they have refrained from the servants), He makes after this His language more condemnatory, calling them serpents, and generation of vipers, and saying, How shall you escape the damnation of hell, at once perpetrating such things, and denying them, and dissembling your purpose?

Then rebuking them more exceedingly from another cause also, He says, I will send unto you prophets, and wise men, and scribes, and some of them shall you kill and crucify, and some of them shall you scourge in your synagogues. For that they should not say, Though we crucified the Lord, yet from the servants we should have refrained, if we had been then; Behold, He says, I send servants also to you, prophets likewise themselves, and neither will you spare them. But these things He says, showing that it was nothing strange, that He should be murdered by those sons, being both murderous and deceitful, and having much guile, and surpassing their fathers in their outrages.

And besides what has been said, He shows them to be also exceedingly vainglorious. For when they say, If we had been in the days of our fathers, we should not have been partakers with them, they spoke out of vainglory, and were practising virtue in words only, but in their works doing the contrary.

You serpents, you generation of vipers, that is, wicked sons of wicked men, and more wicked than those who begot them. For He shows that they are committing greater crimes, both by their committing them after those others, and by their doing much more grievous things than they, and this, while positively affirming that they never would have fallen into the same. For they add that which is both the end and the crown of their evil deeds. For the others slew them that came to the vineyard, but these, both the son, and them that were bidding them to the wedding.

But these things He says, to separate them off from the affinity to Abraham, and to show that they had no advantage from thence, unless they followed his works; wherefore also He adds, How can you flee from the damnation of hell, when following them that have committed such acts?

And here He recalls to their remembrance John's accusation, for he too called them by this name, and reminded them of the judgment to come. Then, because they are nothing alarmed by judgment and hell, by reason of their not believing them, and because the thing is future, He awes them by the things present, and says, Wherefore, behold, I send unto you prophets and scribes: and some of them shall you kill and crucify, and scourge; that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barachias, whom you slew between the temple and the altar. Verily I say unto you, that all these things shall come upon this generation. [Matthew 23:34-36]

2. See by how many things He has warned them. He said, You condemn your fathers, in that you say, We would not have been partakers with them; and this is no little thing to shame them. He said, While ye condemn them, you do worse things, even ye yourselves; and this is sufficient to cover them with disgrace. He said, These things shall not be without punishment; and hence he implants in them fear beyond words. He has reminded them at least of hell. Then because that was to come, He brought home to them the terrors as even present. For all these things shall come, He says, upon this generation.

He added also unspeakable severity to the vengeance, saying, that they shall suffer more grievous things than all; yet by none of these things did they become better. But if any one say, And why do they suffer more grievously than all? We would say, Because they have first committed more grievous things than all, and by none of the things that have been done to them have they been brought to a sound mind.

Did you not hear Lamech saying, Of Lamech vengeance shall be taken seventy times sevenfold; [Genesis 4:24] that is, I am deserving of more punishment than Cain. Why could this be? Yet he did not slay his brother; but because not even by his example was he brought to a better mind. And this is what God says elsewhere, Requiting the sins of fathers upon children for the third and fourth generation of them that hate me. Not as though one were to suffer punishment for the crimes committed by others, but inasmuch as they who, after many sin and have been punished, yet have not grown better, but have committed the same offenses, are justly worthy to suffer their punishments also.

But see how seasonably he also mentioned Abel, indicating that this murder likewise is of envy. What then have ye to say? Do you not know what Cain suffered? Did God hold His peace at his deeds? Did He not exact the severest penalty? Heard ye not what things your fathers suffered, when they slew the prophets; were they not delivered over to punishments, and inflictions of vengeance without number? How then did ye not become better? And why do I speak of the punishments of your fathers, and what they suffered? Thou who yourself condemnest your fathers, how is it you do worse? For moreover even ye yourselves have declared that He will miserably destroy those wicked men. [Matthew 21:41] What favor then will you have after this, committing such things after such a sentence?

But who is this Zacharias? Some say, the father of John; some, the prophet; some, a priest with two different names, whom the Scripture also calls, the son of Jehoiada.

But do thou mark this, that the outrage was twofold. For not only did they slay holy men, but also in a holy place. And saying these things, He did not only alarm them, but also comfort His disciples, showing that the righteous men also who were before them suffered these things. But these He alarmed, foretelling that like as they paid their penalty, even so should these too suffer the utmost extremities. Therefore He calls them prophets, and wise men, and scribes, even hereby again taking away every plea of theirs. For you cannot say, He says, You sent from among the Gentiles, and therefore we were offended; but they were led on unto this by being murderous, and thirsting for blood. Wherefore He also said beforehand, For this cause do I send prophets and scribes. This did the prophets also lay to their charge, saying, They mingle blood with blood, and that they are men of blood. Therefore also did He command the blood to be offered to Him, showing that if in a brute it be thus precious, much more in a man. Which He says to Noah likewise, I will require all blood that is shed. [Genesis 9:5] And ten thousand other such things might one find Him enjoining with regard to their not committing murder; wherefore He commanded them not even to eat that which was strangled.

Oh the love of God towards man! That though He foreknew they would profit nothing, He still does His part. For I will send, He says, and this knowing they would be slain. So that even hereby they were convicted of saying vainly, We should not have been partakers with our fathers. For these too slew prophets even in their synagogues, and reverenced neither the place, nor the dignity of the persons. For not merely ordinary persons did they slay, but prophets and wise men, such that they had nothing to lay to their charge. And by these He means the apostles, and those after them, for, indeed, many prophesied. Then, willing to aggravate their fears, He says, Verily, verily I say unto you, All these things shall come upon this generation; that is, I will bring all upon your heads, and will make the vengeance sore. For he that knew many to have sinned, and was not sobered, but himself has committed the same sins again, and not the same only, but also far more grievous, would justly deserve to suffer a far more grievous punishment than they. For like as, if he had been minded, he would have gained greatly, had he grown better by their examples, even so, since he continued without amendment, he is liable to a heavier vengeance, as having had the benefit of more warning by them who had sinned before and been punished, and having reaped no advantage.

3. Then He directs His speech unto the city, in this way too being minded to correct His hearers, and says, O Jerusalem, Jerusalem! [Matthew 23:37] What means the repetition? This is the manner of one pitying her, and bemoaning her, and greatly loving her. For, like as unto a woman beloved, herself indeed ever loved, but who had despised Him that loved her, and therefore on the point of being punished, He pleads, being now about to inflict the punishment. Which He does in the prophets also, using these words, I said, Turn thou unto me, and she returned not. [Jeremiah 3:7]

Then having called her, He tells also her blood-stained deeds, Thou that killest the prophets, and stone them that are sent unto you, how often would I have gathered your children together, and you would not, in this way also pleading for His own dealings; not even with these things have you turned me aside, nor withdrawn me from my great affection toward you, but it was my desire even so, not once or twice, but often to draw you unto me. For how often would I have gathered your children together, even as a hen gathers her chickens, and you would not. And this He says, to show that they were ever scattering themselves by their sins. And His affection He indicates by the similitude; for indeed the creature is warm in its love towards its brood. And everywhere in the prophets is this same image of the wings, and in the song of Moses and in the Psalms, indicating His great protection and care.

But ye would not, He says. Behold your house is left desolate, [Matthew 23:38] stripped of the succor which comes from me. Surely it was the same, who also was before protecting them, and holding them together, and preserving them; surely it was He who was ever chastening them. And He appoints a punishment, which they had ever dreaded exceedingly; for it declared the entire overthrow of their polity. For I say unto you, You shall not see me henceforth, till you shall say, Blessed is He that comes in the name of the Lord. [Matthew 23:39] And this is the language of one that loves earnestly, earnestly drawing them unto Him by the things to come, not merely warning them by the past; for of the future day of His second coming does He here speak.

What then? Did they not see Him from that time? But it is not that hour which He means in saying, Henceforth, but the time up to His crucifixion.

For since they were forever accusing Him of this, that He was a kind of rival God, and a foe to God, He moves them to love Him by this, namely, by showing Himself to be of one accord with His Father; and He indicates Himself to be the same that was in the prophets. Wherefore also He uses the same words as did the prophets.

And by these He intimated both His resurrection, and His second coming, and made it plain even to the utterly unbelieving, that then most surely they should worship Him. And how did He make this plain? By speaking of many things that were first to be, that He should send prophets, that they should kill them; that it should be in the synagogues; that they should suffer the utmost extremities; that their house should be left desolate; that they should undergo things more grievous than any, and such as never were undergone before. For all these things are enough to furnish even to the most senseless and contentious a clear proof of that which should come to pass at His coming.

For I will ask them, Did He send the prophets and wise men? Did they slay them in their synagogue? Was their house left desolate? Did all the vengeance come upon that generation? It is quite plain that it was so, and no man gainsays it. As then all these things came to pass, so shall those also come to pass, and most surely they shall submit then.

But they shall derive thence no advantage in the way of defense, as neither will they who repent of their course of life then.

Wherefore let us, while it is time, practise what is good. For like as they henceforth derived no advantage from their knowledge, even so neither shall we ourselves from our repentance for our wickedness. For neither to the pilot, when the bark is sunk in the sea from his remissness, will there remain anything more; nor to the physician, when the sick man is gone; but each of these must before the end devise, and execute all things, so as to be involved in no danger, nor shame; but after this, all is unprofitable.

Let us also then, while in sickness, send for physicians, and lay out money, and exert unceasing diligence, that having risen up from our affliction, we may depart hence in health.

And as much care as we exert about our servants, when their bodies are sick, so much let us show forth upon ourselves, when our soul is diseased. And indeed we are nearer to ourselves than our servants, and our souls are more necessary than those bodies, but nevertheless it were well if we exert at least an equal diligence. For if we do not this now, when gone, thenceforth we may obtain nothing more in the way of plea.

4. Who is so wretched, one may say, as not to show even as much thought as this? Why this is the marvellous thing, that we are held in so little esteem with our ownselves, that we despise ourselves more than our servants. For when our servants are sick of a fever, we send for physicians, and make a separation in the house, and compel them to obey the laws of that art; and if these are neglected, we are displeased with them, and set persons to watch them, who will not, even should they wish them, suffer them to satiate their desire; and if they who have the care of these persons should say, that medicines must be procured at great cost, we yield; and whatsoever they may enjoin, we obey, and we pay them hire for these injunctions.

But when we are sick (or rather there is no time when we are not sick), we do not so much as call in the physician, we do not lay out money, but as though some ruffian, and enemy, and foes were concerned, so do we disregard our soul. And these things I say, not finding fault with our attention towards our servants, but thinking it meet to take at least as much care of our souls. And how should we do? One may say. Show it to Paul when ill; call in Matthew; let John sit by it. Hear from them, what we ought to do that is thus ill, they will surely tell, and will not conceal. For they are not dead, but live and speak. But does the soul take no heed to them, being weighed down by the fever? Do thou compel it, and awaken its reasoning power. Call in the prophets. There is no need to pay money to these physicians, for neither do they themselves demand hire for themselves, nor for the medicines which they prepare do they drive you to the necessity of expense, except for almsgiving; but in everything else they even add to your possessions; as, for instance, when they require you to be temperate, they deliver you from unseasonable and wrong expenses; when they tell you to abstain from drunkenness, they make you wealthier. Do you see the skill of physicians, who besides health, are supplying you also with riches? Sit down therefore by them, and learn of them the nature of your disease. For instance, do you love wealth, and greedy gain, like as the fevered love water? Listen at any rate to their admonitions. For like as the physician says to you, If you will gratify your desire, you will perish, and undergo this or that; even so also Paul: They that will be rich, fall into temptation, and a snare of the devil, and into foolish and hurtful lusts, which drown men in destruction and perdition. [1 Timothy 6:9]

But are you impatient? Hear him saying, Yet a little while, and He that comes will come, and will not tarry. [Hebrews 10:37] The Lord is at hand, be careful for nothing; [Philippians 4:5-6] and again, The fashion of this world passes away. [1 Corinthians 7:31]

For neither does he command only, but also soothes, as a physician should. And like as they devise some other things in the place of cold things, so does this man draw off the desire another way. Do you wish to be rich, says he; let it be in good works. Do you desire to lay up treasure? I forbid it not at all; only let it be in Heaven.

And like as the physician says, that what is cold is hurtful to teeth, to nerves, to bones; so he too, more briefly indeed, as heedful of brevity, yet far more, clearly and more powerfully, says, For the love of money is the root of all evils. [1 Timothy 6:10]

Of what then should one make use? He tells this also: of contentedness instead of covetousness. For contentment, he says, with godliness is great gain. [1 Timothy 5:6] But if you are dissatisfied, and desirest more, and art not yet equal to cast away all superfluous things, he tells also him that is thus diseased, how he ought to handle these things too. That they that rejoice in wealth, be as though they rejoiced not; and they that have, as though they possessed not; and they that use this world, as not abusing it. [1 Corinthians 7:30-31]

Do you see what manner of things he enjoins? Will you call in also another physician besides? To me at least it seems well. For neither are these physicians like those of the body, who often, while vying one with another, overwhelm the sick man. But not so these, for they have regard to the health of the sick, not to their own vainglory. Be not then afraid of the number of them; one Master speaks in all, that is, Christ.

5. See, for instance, another again entering in, and saying severe things concerning this disease, or rather it is the Master by him; For you cannot serve God and mammon. [Matthew 6:24] Yea, says he, and how will these things be? How shall we cease from the desire? Hence may we learn this also. And how shall we know? Hear him saying this too: Lay not up for yourselves treasures upon the earth, where moth and rust does corrupt, and where thieves break through and steal. [Matthew 6:19]

Do you see how by the place, by the things that waste there, He draws men off from this desire that is here, and rivets them to Heaven, where all things are impregnable? For if you transfer your wealth there where neither rust nor moth corrupts, nor thieves break through and steal, you will both expel this disease, and establish your soul in the greatest abundance.

And together with what we have said, He brings forward an example also to teach you moderation. And like as the physician, to alarm the sick man says, that such a one died from the use of cold water; so does He also bring in the rich man, [Matthew 19:16] laboring indeed, and longing for life and health, but not able to attain thereto, because of having set his heart on covetousness, but going away empty. And besides this man, another is shown to you again by another evangelist, he that was in torment, [Luke 16:24-26] and was not master so much as of a drop of water. Then showing that His injunctions are easy, He says, Behold the fowls of the air. [Matthew 6:26] But being compassionate, He suffers not even the rich to despair. For the things which are impossible with men, are possible with God, [Luke 18:27] says He. For though thou be rich, the physician is able to cure you. For neither was it wealth that He took away, but to be slave of riches, and a lover of greedy gain.

How then is it possible for the rich man to be saved. By possessing his goods in common with them that are in need, being such as Job was, and exterminating out of his soul the desire of more, and in no points going beyond real need.

He shows you together with these this selfsame publican also, that was grievously oppressed by the fever of covetousness, quickly set free from it. For what more sordid than a publican? Nevertheless, the man became indifferent to wealth from obeying the laws of the physician. For indeed He has for His disciples such persons as these, that were sick of the same diseases as we are, and have recovered their health quickly. And He shows us each, in order we may not despair. See at least this publican. Mark again another, a chief of the publicans, who promised four fold indeed for all that he had extorted, and the half of all that he possessed, that he might receive Jesus.

But are you on fire with exceeding desire for riches. Have the possessions of all men instead of your own. For indeed I give you, He says, more than you seek, in opening to you the houses of the wealthy throughout the world. For whosoever has forsaken father or mother, or lands, or house, shall receive an hundredfold. [Matthew 19:29] Thus will you not enjoy more abundant possessions only, but you will even remove this grievous thirst altogether, and will endure all things easily, so far from desiring more, not seeking often even necessary things. Thus does Paul suffer hunger, and is held in honor more than when he ate. Forasmuch as a wrestler also, when striving, and winning crowns, would not choose to give up and to be in repose; and a merchant who has entered on sea voyages would not desire to be afterwards in idleness.

And we therefore, if we should taste as we ought of spiritual fruits, shall thenceforth not even account the things present to be anything, being seized by the desire of the things to come as with some most noble intoxication.

Let us taste of them, therefore, that we may both be delivered from the turmoil of the things present, and may attain the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be the glory and the might, now and ever, and world without end. Amen.

And Jesus went out from the temple, and departed. And His disciples came to Him to show Him the buildings of the temple. And He answered and said to them, See ye not all these things? Verily I say unto you, there shall not be left here one stone upon another, that shall not be thrown down.

For inasmuch as He said, Your house is left desolate, and had previously forewarned them of many grievous things; therefore the disciples having heard these things, as though marvelling at it, came unto Him, showing the beauty of the temple, and wondering, if so much beauty was to be destroyed, and materials so costly, and variety of workmanship past utterance; He no longer thenceforth talks to them of desolation merely, but foretells an entire destruction. See ye not all these things, says He, and do ye marvel, and are you amazed? There shall not remain one stone upon another. How then did it remain? One may say. But what is this? For neither so has the prediction fallen to the ground. For He said these things either indicating its entire desolation, or at that spot where He was. For there are parts of it destroyed unto the foundations.

And together with its we would say another thing also, that from what has been done, even the most contentious ought to believe concerning the remains, that they are utterly to be destroyed.

And as He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us when shall these things be? And what shall be the sign of Your coming, and of the end of the world? [Matthew 24:3]

Therefore did they come unto Him privately, as it was of such matters they meant to inquire. For they were in travail to know the day of His coming, because of their eager desire to behold that glory, which is the cause of countless blessings. And these two things do they ask him, when shall these things be? That is, the overthrow of the temple; and, what is the sign of your coming? But Luke says, [Luke 21:6-7] the question was one concerning Jerusalem, as though they were supposing that then is His coming. And Mark says, that neither did all of them ask concerning the end of Jerusalem, but Peter and John, as having greater freedom of speech.

What then says He? Take heed that no man deceive you. For many shall come in my name, saying, I am Christ, and shall deceive many. And you shall hear of wars and rumors of wars. See that you be not troubled; for all these things must come to pass, but the end is not yet. [Matthew 24:4-6]

For since they felt as being told of vengeance falling on others when hearing of that which was to be brought upon Jerusalem and as though they were to be out of the turmoils, and were dreaming of good things only, and looked for these to befall them quite immediately; for this cause He again foretells to them grievous things, making them earnest, and commanding them on two grounds to watch, so as neither to be seduced by the deceit of them that would beguile them, nor to be overpowered by the violence of ills that should overtake them.

For the war, says He, shall be twofold that of the deceivers, and that of the enemies, but the former far more grievous, as coming upon them in the confusion and turmoils, and when men were terrified and troubled. For indeed great was the storm then, when the Roman power was beginning to flourish, and cities were taken, and camps and weapons were set in motion, and many were readily believed.

But of wars in Jerusalem is He speaking; for it is not surely of those without, and everywhere in the world; for what did they care for these? And besides, He would thus say nothing new, if He were speaking of the calamities of the world at large, which are happening always. For before this, were wars, and tumults, and fightings; but He speaks of the Jewish wars coming upon them at no great distance, for henceforth the Roman arms were a matter of anxiety. Since then these things also were sufficient to confound them, He foretells them all.

Then to show that He Himself also will assail the Jews with them, and war on them, He speaks not of battles only, but also of plagues sent from God, famines, and pestilences, and earthquakes, showing that the wars also He Himself permitted to come upon them, and that these things do not happen for no purpose according to what has been before the accustomed course of things among men, but proceed from the wrath on high.

Therefore He says, they shall come not by themselves or at once, but with signs. For that the Jews may not say, that they who then believed were the authors of these evils, therefore has He told them also of the cause of their coming upon them. For verily I say unto you, He said before, all these things shall come upon this generation, having made mention of the stain of blood on them.

Then lest on hearing of the showers of evils, they should suppose the gospel to be broken through, He added, See, be not troubled, for all things must come to pass, i.e. which I foretold, and the approach of the temptations will set aside none of the things which I have said; but there shall indeed be tumults and confusion, but nothing shall shake my predictions.

Then since He had said to the Jews, You shall not see me, till you shall say, Blessed is He that comes in the name of the Lord; and the disciples supposed that together with the destruction would be the end also; to set right this secret thought of theirs, He said, But the end is not yet. For that they did suspect even as I said, you may learn from their question. For, what did they ask? When shall these things be? i.e. when shall Jerusalem be destroyed? And what is the sign of Your coming, and of the end of the world?

But He answered nothing directly to this question, but first speaks of those other things that are urgent, and which it was needful for them to learn first. For neither concerning Jerusalem straightway, nor of His own second coming, did He speak, but touching the ills that were to meet them at the doors. Wherefore also He makes them earnest in their exertions, by saying, Take heed that no man deceive you; for many shall come in my name, saying, I am Christ.

Afterwards, when He has roused them to listen about these things (for, take heed, says He, that no man deceive you); and having made them energetic, and prepared them to be watchful, and has spoken first of the false Christs, then He speaks of the ills of Jerusalem, assuring them ever by the things already past, foolish and contentious though they were, of those which were yet to come.

2. But by wars and rumors of wars, He means, what I before said, the troubles coming upon them. After this, because, as I have already said, they supposed after that war the end would come, see how He warns them, saying, But the end is not yet. For nation, He says, shall rise against nation, and kingdom against kingdom. [Matthew 24:7] Of the preludes to the ills of the Jews does He speak. All these are the beginning of sorrows, that is, of those that befall them. Then shall they deliver you up to be afflicted, and shall kill you.

In good season did He introduce their ills, having a consolation from the common miseries; and not in this way only, but also by His adding, that it is for my name's sake. For you shall be hated, He says, of all men for my name's sake. Then shall many be offended, and shall betray one another, and many false Christs and false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved.

This is the greater evil, when the war is intestine too, for there were many false brethren. Do you see the war to be threefold? From the deceivers, from the enemies, from the false brethren. See Paul too lamenting over the same things, and saying, Without were fightings, within were fears; [2 Corinthians 7:5] and, perils among false brethren, [2 Corinthians 11:26] and again, For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. [2 Corinthians 11:13]

After this again, what is more grievous than all, they shall not have so much as the consolation from love. Then indicating, that these things will in no degree harm the noble and the firm, He says, Fear not, neither be troubled. For if you show forth the patience that becomes you, the dangers will not prevail over you. And it is a plain proof of this, that the word shall surely be preached everywhere in the world, so much shall you be above the things that alarm you. For, that they may not say, how then shall we live? He said more, You shall both live and preach everywhere. Therefore He added moreover, And this gospel shall be preached in the whole world for a witness to all nations, and then shall the end come, of the downfall of Jerusalem.

For in proof that He meant this, and that before the taking of Jerusalem the gospel was preached, hear what Paul says, Their sound went into all the earth; [Romans 10:18] and again, The gospel which was preached to every creature which is under Heaven. [Colossians 1:23] And do you see him running from Jerusalem unto Spain? And if one took so large a portion, consider what the rest also wrought. For writing to others also, Paul again says concerning the gospel, that it is bringing forth fruit, and growing up in every creature which is under Heaven.

But what means, For a witness to all nations? Forasmuch as though it was everywhere preached, yet it was not everywhere believed. It was for a witness, He says, to them that were disbelieving, that is, for conviction, for accusation, for a testimony; for they that believed will bear witness against them that believed not, and will condemn them. And for this cause, after the gospel is preached in every part of the world, Jerusalem is destroyed, that they may not have so much as a shadow of an excuse for their perverseness. For they that saw His power shine throughout every place, and in an instant take the world captive, what excuse could they then have for continuing in the same perverseness? For in proof that it was everywhere preached at that time, hear what Paul says, of the gospel which was preached to every creature which is under Heaven. [Colossians 1:23]

Which also is a very great sign of Christ's power, that in twenty or at most thirty years the word had reached the ends of the world. After this therefore, says He, shall come the end of Jerusalem. For that He intimates this was manifested by what follows.

For He brought in also a prophecy, to confirm their desolation, saying, But when you shall see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place, let him that reads understand. He referred them to Daniel. And by abomination He means the statue of him who then took the city, which he who desolated the city and the temple placed within the temple, wherefore Christ calls it, of desolation. Moreover, in order that they might learn that these things will be while some of them are alive, therefore He said, When ye see the abomination of desolation.

3. Whence one may most marvel at Christ's power, and their courage, for that they preached in such times, in which most especially the Jewish state was warred against, in which most especially men regarded them as movers of sedition, when Cæsar commanded all of them to be driven away. [Acts 18:2] And the result was the same as if any one (when the sea was stirred up on every side, and darkness was filling all the air, and successive shipwrecks taking place, and when all their fellow-sailors were at strife above, and monsters were rising up from beneath, and with the waves devouring the mariners, and thunderbolts falling, and their being pirates, and those in the vessel plotting one against another), were to command men inexperienced in sailing, and who had not so much as seen the sea to sit at the rudder, and to guide and fight the vessel, and when an immense fleet was coming against them with a great array, making use of a single bark, with her crew in this disturbed state, to sink and subdue the fleet. For indeed by the heathens they were hated as Jews, and by the Jews were stoned, as waging war against their laws; and nowhere could they stand.

Thus were all things, precipices, and reefs, and rocks, the things in the cities, the things in the fields, the things in the houses, and every single person was at war with them; generals and rulers, and private persons, and all nations, and all people, and a turmoil which cannot be set forth by words. For the Jewish race was exceedingly detestable to the government of the Romans, as having occasioned them endless trouble; and not even from this did the preaching of the word take hurt; but the city was stormed and set on fire, and involved its inhabitants in countless evils; but the apostles that came from thence, introducing new laws, prevailed even over the Romans.

O strange and wonderful facts! Countless myriads of Jews did the Romans then subdue, and they did not prevail over twelve men fighting against them naked and unarmed. What language can set forth this miracle? For they that teach need to have these two things, to be worthy of credit, and to be beloved by them whom they are instructing; and together with these, and besides them, that their sayings should be easy of reception, and the time should be free from trouble and tumults.

But then were all the contraries to these. For while they did not seem worthy of credit, they were withdrawing from such as did seem worthy of it, those who had been deceived by them. So far from being loved, they were even hated, and were taking men away from what they loved, both habits, and hereditary customs, and laws.

Again, their injunctions had great difficulty; but the things, from which they were withdrawing men, much pleasure. And many were the perils, many the deaths, both themselves and they that obeyed them underwent, and together with all this, the time also occasioned them much difficulty, teeming with wars, tumults, disturbance, so that, even if there had been none of the things we have mentioned, it would have quite thrown all things into confusion.

We have good occasion to say, Who shall tell the mighty works of the Lord, and make all His praises to be heard. For if his own people amid signs hearkened not to Moses, because of the clay only, and the bricks; who persuaded these that every day were beaten and slain, and were suffering incurable evils, to leave a quiet life, and to prefer thereto this which was teeming with blood and death, and that when they who preached it were strangers to them, and very hostile in every way? For I say not unto nations and cities and people, but into a small house let one bring in him that is hated of all that are in the house, and by him endeavor to bring them away from those whom they love, from father, and wife, and child, will he not surely be seen torn in pieces, before he has opened his mouth? And if there be added moreover a tumult and strife of husband and wife in the house, will they not stone him to death before he steps on the threshold? And if he also be one whom they may readily despise, and who enjoins galling things, and commands them who are living in luxury to practise self restraint, and together with this the conflict be against those who are far more in numbers and who excel him, is it not quite manifest that he will be utterly destroyed? Yet nevertheless, this, which is impossible to be done in one house, this has Christ accomplished in all the world, through precipices and furnaces, and ravines, and rocks, and land and sea at war with Him, bringing in the healers of the world.

And if you are minded to learn these things more distinctly, I mean, the famines, the pestilences, the earthquakes, the other calamities, peruse the history about these things composed by Josephus, and you will know all accurately. Therefore Himself too said, Be not troubled, for all must be; and, He that endures to the end, the same shall be saved; and, The gospel shall surely be preached in all the world. For when weakened and faint at the fear of what had been said, He braces them up by saying, Though ten thousand things be done, the gospel must be preached in every part of the world, and then shall the end come.

4. Do you see in what a state things were then, and how manifold was the war? And this is the beginning, when each of the things to be effected most required quiet. In what state then were they? For nothing hinders us from resuming the same things again. The first war was that of the deceivers; For there shall come, He says, false Christs and false prophets: the second, that of the Romans, For you shall hear, He says, of wars: the third, that which brings on the famines: the fourth, the pestilences and the earthquakes: the fifth, they shall deliver you into afflictions: the sixth, you shall be hated of all men: the seventh, They shall betray one another, and hate one another (an intestine war does He here make known); then, false Christs, and false brethren; then, the love of the most shall wax cold, which is the cause of all the ills.

Do you see numberless kinds of war, new and strange? Yet nevertheless in the midst of these things, and much more (for with the intestine wars was mingled also that of kinsmen), the gospel prevailed over the whole earth. For the gospel, He says, shall be preached in the whole world.

Where then are they who set up the power of a nativity and the cycle of times against the doctrines of the church? For who has ever recorded that another Christ appeared; that such a thing took place? Although they falsely affirm other things, that ten myriads of years passed, yet this they cannot even feign. Of what kind of cycle then would ye speak? For there was never another Sodom, nor another Gomorrha, nor another flood. How long do ye trifle, talking of a cycle and nativity?

How then, it is said, do many of the things they say come to pass? Because you have bereaved yourself of the help God bestows, and betrayed yourself, and placed yourself without His providence; therefore does the evil spirit turn and twist about your matters as he will.

But not so among the saints, or rather not even among us sinners, who utterly despise it. For although our practice is beyond endurance, yet because by God's grace we cling with much exactness to the doctrines of the truth, we are above the malice of the evil spirits.

And altogether, what is a nativity? Nothing else than injustice, and confusion, and that all things are borne along at random; or rather not at random only; but more than this, with folly.

And if there is not any nativity, whence is such a one rich? Whence is such a one poor?

I know not: for in this way I will for a time reason with you, instructing you not to be curious about all things; neither in consequence of this to go on at random and rashly. For neither because you are ignorant of this, ought thou to feign the things that are not. It is better to be ignorant well, than to learn ill. For he that knows not the cause, will come soon to the right one; but he who because he does not know the real cause, feigns one that is untrue, will not be able easily to receive the real; but he needs more both of labors and toil, in order to take away the former. For indeed on a tablet, if it have been wiped smooth, any one may easily write what he will, but when it is written upon, no longer in the same way, for we must first wipe out what has been ill written. And among physicians again, he that applies nothing, is far better than he that applies hurtful things; and he who builds unsoundly, is worse than he who does not so much as build at all; like as the land is far better that bears nothing, than that which bears thorns.

Let us not then be impatient to learn all things, but let us endure to be even ignorant of some things, that when we have found a teacher, we may not afford him double toil. Or rather many oftentimes have remained even incurably diseased, by carelessly entangling themselves in evil opinions. For neither is the toil the same to pluck up first what has taken root amiss, and then to sow, as to plant a clear ground. For in that case, he must overthrow first, and then put in other things; but in this, the hearing is ready.

Whence then is such a one rich? I will say, now; many acquire wealth, by God's gift; and many by His permission. For this is the short and simple account.

What then? It is said, does He make the whoremongers to be rich, and the adulterers, and him that has abused himself with mankind, and him that has made a bad use of his possessions? He does not make them, but permits them to be rich; and great is the difference, and quite infinite between making and permitting. But wherefore does He suffer it at all? Because it is not yet the time for judgment, that every one may receive according to his merits.

For what more worthless than that rich man, who gives not to Lazarus so much as of his crumbs? Nevertheless, he was more wretched than all, for he came to be possessed not even of a drop of water, and for this very cause most especially, that being rich he was cruel. For if there are two wicked men, who have not had the same portion here, but one in wealth, the other in poverty, they will not be similarly punished there, but the wealthier more grievously.

5. Do you not see at least even this man, suffering more fearfully because he had received his good things? Do thou also therefore, when you see in prosperity one who has become rich by injustice, groan, weep; for indeed this wealth is to him an addition of punishment. For like as they who sin much, and are not minded to repent, treasure up to themselves a treasure of wrath; even so they, who, besides not being punished, are even enjoying prosperity, will undergo the greater punishment.

And the proof of this, if you will, I will show you, not from the things to come only, but also from the present life. For the blessed David, when he sinned that sin of Bathsheba, and was convicted by the prophet, for this cause most of all was he more severely reproved, that even when he had enjoyed such security, he was like this. Hear at least God upbraiding him with this especially. Did not I anoint you for a king, and delivered you from the hand of Saul, and give you all that pertained to your master, and all the house of Israel and Judah, and if it had been little for you, I would have added thus and thus; and wherefore have you done that which was evil in my sight? [2 Samuel 12:7-9] For not for all sins are there the same punishments, but many and diverse, according to the times, according to the persons, according to their rank, according to their understanding, according to other things besides. And that what I say may be more clear, let one sin be set forth, fornication; and mark how many different punishments I find not from myself, but from the divine Scriptures. Did any one commit fornication before the law, he is differently punished; and this Paul shows, For as many as have sinned without law, shall also perish without law. [Romans 2:12] Did any one commit fornication after the law? He shall suffer more grievous things. For as many as have sinned in the law shall be judged by the law. Did any one commit fornication being a priest, he receives from his dignity a very great addition to his punishment. So for this cause, whereas the other women were slain for fornication, the daughters of the priests were burnt; the lawgiver showing the more amply, how great punishment await the priest if he commits this sin. For if on the daughter he inflicts a greater punishment, because of her being a priest's daughter, much more on the man himself who bears the priest's office. Was fornication committed with any violence? She is even freed from punishment. Did one play the harlot being rich, and another being poor? Here again also is a difference. And this is evident from what we have said before concerning David. Was any one guilty of fornication after Christ's coming? Should he depart uninitiated, he will suffer a punishment more sore than all those. Was any guilty of fornication after the laver? In this case not even a consolation is left for the sin any more. And this selfsame thing Paul declared when he said, He that despised Moses' law dies without mercy, under two or three witnesses: of how much sorer punishment suppose you shall he be counted worthy, who has trodden underfoot the Son of God, and has counted the blood of the covenant an unholy thing, and has done despite to the grace of the Spirit? Hath any been guilty of fornication, bearing the priest's office now? This above all is the crown of the evil deeds.

Do you see of one sin how many different forms? One that before the law, another that after the law, another that of him who bears the priest's office; that of the rich woman, and that of the poor woman, of her that is a catechumen, and of the believing woman, of the daughter of the priest.

And from the knowledge again great is the difference; For he which knew his Lord's will, and did it not, shall be beaten with many stripes. [Luke 12:47] And to sin after examples brings greater vengeance. Therefore He says, But you, when you had seen it, repented not afterwards, [Matthew 21:32] though ye had had the advantage of much care. Therefore He upbraids Jerusalem likewise with this saying, How often would I have gathered your children together, and you would not! [Luke 13:34]

And to sin being in luxury, this is shown by the history of Lazarus. And from the place also the sin becomes more grievous, which He Himself indicated when He said, Between the temple and the altar. [Matthew 23:35]

And from the equality of the offenses themselves, It is not marvellous if one be taken stealing; and again, You slew your sons and your daughters; this is beyond all your whoredoms, and your abominations.

And from the persons again: If one man sin against another, they shall pray for him; but if he sin against God, who shall entreat for him?

And when any one surpasses in negligence those who are far inferior; wherewith in Ezekiel He does charge them, saying, Not even according to the judgments of the nations have you done. [Ezekiel 5:7]

And when one is not sobered even by the examples of others, She saw her sister, it is said, and justified her.

And when one has had the advantage of more abundant care; For if, He says, these mighty works had been done in Tyre and Sidon, they would have repented long ago; but it shall be more tolerable for Tyre and Sidon than for that city. [Matthew 11:21-22]

Do you see perfect exactness, and that all for the same sins are not paying the same penalty? For moreover when we have had the benefit of long-suffering, and profit nothing, we shall endure worse things. And this Paul shows, where he says, But after your hardness and impenitent heart, you store up for yourself wrath. [Romans 2:5]

Knowing then these things, let us not be offended, neither let us be confounded at any of the things that happen, nor bring in upon us the storm of thought, but giving place to God's providence, let us give heed to virtue, and flee vice, that we may also attain to the good things to come, by the grace and love towards man of our Lord Jesus Christ, by whom and with whom be glory unto the Father together with the Holy Spirit, now and always, and world without end. Amen.

Then let them which be in Judæa flee into the mountains. And let him that is on the housetop not come down to take anything out of his house. Neither let him which is in his field return back to take his clothes.

Having spoken of the ills that were to overtake the city, and of the trials of the apostles, and that they should remain unsubdued, and should overrun the whole world, He mentions again the Jews' calamities, showing that when the one should be glorious, having taught the whole world, the others should be in calamity.

And see how He relates the war, by the things that seem to be small setting forth how intolerable it was to be. For, Then, says He, let them which be in Judæa flee into the mountains. Then, When? When these things should be, when the abomination of desolation should stand in the holy place. Whence he seems to me to be speaking of the armies. Flee therefore then, says He, for thenceforth there is no hope of safety for you.

For since it had fallen out, that they often had recovered themselves in grievous wars, as under Sennacherib, under Antiochus again (for when at that time also, armies had come in upon them, and the temple had been seized beforehand, the Maccabees rallying gave their affairs an opposite turn); in order then that they might not now also suspect this, that there would be any such change, He forbids them all thought of the kind. For it were well, says He, to escape henceforth with one's naked body. Therefore them also that are on the housetop, He suffers not to enter into the house to take their clothes, indicating the evils to be inevitable, and the calamity without end, and that it must needs be that he that was involved therein should surely perish. Therefore He adds also, him that is in the field, saying, neither let this man turn back to take his clothes. For if they that are in doors flee, much more they that are out of doors ought not to take refuge within.

Woe unto them that are with child, and to them that give suck, [Matthew 24:19] to the one because of their greater inertness, and because they cannot flee easily, being weighed down by the burden of their pregnancy; to the other, because they are held by the tie of feeling for their children, and cannot save their sucklings. For money it is a light thing to despise, and an easy thing to provide, and clothes; but the bonds of nature how could any one escape? How could the pregnant woman become active? How could she that gives suck be able to overlook that which she had borne?

Then, to show again the greatness of the calamity, He says, Pray ye that your flight be not in the winter, neither on the Sabbath day. For then shall be great tribulation, such as was not since the beginning of the world until now, neither shall be. [Matthew 24:20-21]

Do you see that His discourse is addressed to the Jews, and that He is speaking of the ills that should overtake them? For the apostles surely were not to keep the Sabbath day, neither to be there, when Vespasian did those things. For indeed the most part of them were already departed this life. And if any was left, he was dwelling then in other parts of the world.

But wherefore neither in the winter, nor on the Sabbath day? Not in the winter, because of the difficulty arising from the season; not on the Sabbath day, because of the absolute authority exercised by the law. For since they had need of flight, and of the swiftest flight, but neither would the Jews dare to flee on the Sabbath day, because of the law, neither in winter was such a thing easy; therefore, Pray ye, says He; for then shall be tribulation, such as never was, neither shall be.

And let not any man suppose this to have been spoken hyperbolically; but let him study the writings of Josephus, and learn the truth of the sayings. For neither can any one say, that the man being a believer, in order to establish Christ's words, has exaggerated the tragical history. For indeed He was both a Jew, and a determined Jew, and very zealous, and among them that lived after Christ's coming.

What then says this man? That those terrors surpassed all tragedy, and that no such had ever overtaken the nation. For so great was the famine, that the very mothers fought about the devouring of their children, and that there were wars about this; and he says that many when they were dead had their bellies ripped up.

I should therefore be glad to inquire of the Jews. Whence came there thus upon them wrath from God intolerable, and more sore than all that had befallen aforetime, not in Judæa only, but in any part of the world? Is it not quite clear, that it was for the deed of the cross, and for this rejection? All would say it, and with all and before all the truth of the facts itself.

But mark, I pray you, the exceeding greatness of the ills, when not only compared with the time before, they appear more grievous, but also with all the time to come. For not in all the world, neither in all time that is past, and that is to come, shall any one be able to say such ills have been. And very naturally; for neither had any man perpetrated, not of those that ever have been, nor of those to come hereafter, a deed so wicked and horrible. Therefore He says, there shall be tribulation such as never was, nor shall be.

And except those days should be shortened, there should no flesh be saved; but for the elect's sake those days shall be shortened. By these things He shows them to be deserving of a more grievous punishment than had been mentioned, speaking now of the days of the war and of that siege. But what He says is like this. If, says He, the war of the Romans against the city had prevailed further, all the Jews had perished (for by no flesh here, He means no Jewish flesh), both those abroad, and those at home. For not only against those in Judæa did they war, but also those that were dispersed everywhere they outlawed and banished, because of their hatred against the former.

2. But whom does He here mean by the elect? The believers that were shut up in the midst of them. For that Jews may not say that because of the gospel, and the worship of Christ, these ills took place, He shows, that so far from the believers being the cause, if it had not been for them, all had perished utterly. For if God had permitted the war to be protracted, not so much as a remnant of the Jews had remained, but lest those of them who had become believers should perish together with the unbelieving Jews, He quickly put down the fighting, and gave an end to the war. Therefore He says, But for the elect's sake they shall be shortened. But these things He said to leave an encouragement to those of them who were shut up in the midst of them, and to allow them to take breath, that they might not be in fear, as though they were to perish with them. And if here so great is His care for them, that for their sakes others also are saved, and that for the sake of Christians remnants were left of the Jews, how great will be their honor in the time for their crowns?

By this He also encouraged them not to be distressed at their own dangers, since these others are suffering such things, and for no profit, but for evil upon their own head.

But He not only encouraged them, but also led them off secretly and unsuspectedly from the customs of the Jews. For if there is not to be a change afterwards, and the temple is not to stand, it is quite evident that the law also shall be made to cease.

However, He spoke not this openly, but by their entire destruction He darkly intimated it. But He spoke it not openly, lest He should startle them before the time. Wherefore neither at the beginning did He of Himself fall into discourse touching these things; but having first lamented over the city, He constrained them to show Him the stones, and question Him, in order that as it were in answering them their question, He might declare to them beforehand all the things to come.

But mark thou, I pray you, the dispensation of the Spirit, that John wrote none of these things, lest he should seem to write from the very history of the things done (for indeed he lived a long time after the taking of the city), but they, who died before the taking, and had seen none of these things, they write it, in order that every way the power of the prediction should clearly shine forth.

Then, if any man shall say unto you, Lo, here is Christ, or there; believe it not: for there shall arise false Christs, and false prophets, and shall show signs and wonders, so as to deceive, if possible, the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, He is in the desert, go not forth: behold, He is in the secret chambers, believe it not. For as the lightning comes out of the east, and shines even unto the west, so shall also the coming of the Son of Man be. For wheresoever the carcass is, there shall the eagles be gathered together.

Having finished what concerned Jerusalem, He passes on to His own coming, and tells the signs of it, not for their use only, but for us also, and for all that shall come after us.

Then. When? Here, as I have often said, the word, then, relates not to the connection in order of time with the things before mentioned. At least, when He was minded to express the connection of time, He added, Immediately after the tribulation of those days, [Matthew 24:29] but here not so, but, then, not meaning what should follow straightway after these things, but what should be in the time, when these things were to be done, of which He was about to speak. So also when it is said, In those days comes John the Baptist, he is not speaking of the time that should straightway follow, but that many years after, and that in which these things were done, of which He was about to speak. For, in fact, having spoken of the birth of Jesus, and of the coming of the magi, and of the death of Herod, He at once says, In those days comes John the Baptist; although thirty years had intervened. But this is customary in the Scripture, I mean, to use this manner of narration. So then here also, having passed over all the intermediate time from the taking of Jerusalem unto the preludes of the consummation, He speaks of the time just before the consummation. Then, He says therefore, if any man shall say unto you, Lo, here is Christ, or there, believe it not.

Awhile He secures them by the place, mentioning the distinguishing marks of His second coming, and the indications of the deceivers. For not, as when at His former coming He appeared in Bethlehem, and in a small corner of the world, and no one knew Him at the beginning, so does He say it shall be then too; but openly and with all circumstance, and so as not to need one to tell these things. And this is no small sign that He will not come secretly.

But mark how here He says nothing of war (for He is interpreting the doctrine concerning His advent), but of them that attempt to deceive. For some in the days of the apostles deceived the multitude, for they shall come, says He, and shall deceive many; [Matthew 24:11] and others shall do so before His second coming, who shall also be more grievous than the former. For they shall show, He says, signs and wonders, so as to deceive if possible the very elect: [Matthew 24:24] here He is speaking of Antichrist, and indicates that some also shall minister to him. Of him Paul too speaks on this wise. Having called him man of sin, and son of perdition, He added, Whose coming is after the working of Satan, with all power and signs and lying wonders; and with all deceivableness of unrighteousness in them that perish. [2 Thessalonians 2:9-10]

And see how He secures them; Go not forth into the deserts, enter not into the secret chambers. He did not say, Go, and do not believe; but, Go not forth, neither depart there. For great then will be the deceiving, because that even deceiving miracles are wrought.

3. Having told them how Antichrist comes, as, for instance, that it will be in a place; He says how Himself also comes. How then does He Himself come? As the lightning comes out of the east, and shines even unto the west, so shall also the coming of the Son of Man be. For wheresoever the carcass is, there also will the eagles be gathered together. [Matthew 24:27-28]

How then shines the lightning? It needs not one to talk of it, it needs not a herald, but even to them that sit in houses, and to them in chambers it shows itself in an instant of time throughout the whole world. So shall that coming be, showing itself at once everywhere by reason of the shining forth of His glory. But He mentions also another sign, where the carcass is, there also shall the eagles be; meaning the multitude of the angels, of the martyrs, of all the saints.

Then He tells of fearful prodigies. What are these prodigies? Immediately after the tribulation of those days, says He, the sun shall be darkened. [Matthew 24:29] Of the tribulation of what days does He speak? Of those of Antichrist and of the false prophets? For there shall be great tribulation, there being so many deceivers. But it is not protracted to a length of time. For if the Jewish war was shortened for the elect's sake, much more shall this temptation be limited for these same's sake. Therefore, He said not, after the tribulation, but immediately after the tribulation of those days shall the sun be darkened, for almost at the same time all things come to pass. For the false prophets and false Christs shall come and cause confusion, and immediately He Himself will be here. Because no small turmoil is then to prevail over the world.

But how does He come? The very creation being then transfigured, for the sun shall be darkened, not destroyed, but overcome by the light of His presence; and the stars shall fall, for what shall be the need of them thenceforth, there being no night? And the powers of Heaven shall be shaken, and in all likelihood, seeing so great a change come to pass. For if when the stars were made, they trembled and marvelled (for when the stars were made, all angels, it is said, praised Me with a loud voice); much more seeing all things in course of change, and their fellow servants giving account, and the whole world standing by that awful judgment-seat, and those who have lived from Adam unto His coming, having an account demanded of them of all that they did, how shall they but tremble, and be shaken?

Then shall appear the sign of the Son of Man in Heaven; [Matthew 24:30] that is, the cross being brighter than the sun, since this last will be darkened, and hide himself, and that will appear when it would not appear, unless it were far brighter than the beams of the sun. But wherefore does the sign appear? In order that the shamelessness of the Jews may be more abundantly silenced. For having the cross as the greatest plea, Christ thus comes to that judgment-seat, showing not His wounds only, but also the death of reproach. Then shall the tribes mourn, for there shall be no need of an accusation, when they see the cross; and they shall mourn, that by His death they are nothing benefited; because they crucified Him whom they ought to have adored.

Do you see how fearfully He has pictured His coming? How He has stirred up the spirits of His disciples? For this reason, let me add, He puts the mournful things first, and then the good things, that in this way also He may comfort and refresh them. And of His passion He suggests to them the remembrance, and of His resurrection, and with a display of glory, He mentions His cross, so that they may not be ashamed nor grieve, whereas indeed He comes then setting it forth for His sign. And another says, They shall look on Him whom they pierced. Therefore it is that they shall mourn, when they see that this is He.

And forasmuch as He had made mention of the cross, He added, They shall see the Son of Man coming, no longer on the cross, but in the clouds of Heaven, with power and great glory. [Matthew 24:30]

For think not, He means, because you hear of the cross, that it is again anything mournful, for He shall come with power and great glory. But He brings it, that their sin may be self-condemned, as if any one who had been struck by a stone, were to show the stone itself, or his garments stained with blood. And He comes in a cloud as He was taken up, and the tribes seeing these things mourn. Not however that the terrors shall with them proceed no further than mournings; but the mourning shall be, that they may bring forth their sentence from within, and condemn themselves.

And then again, He will send His angels with a great trumpet, and they shall gather the elect from the four winds, from one end of Heaven to the other. [Matthew 24:31]

But when you have heard of this, consider the punishment of them that remain. For neither shall they suffer that former penalty only, but this too. And as above He said, that they should say, Blessed is He that comes in the name of the Lord, [Matthew 22:39] so here, that they shall mourn. For since He had spoken unto them of grievous wars, that they might learn, that together with the fearful things here, the torments there also await them, He brings them in mourning and separated from the elect, and consigned to hell; by this again rousing the disciples, and indicating from how many evils they should be delivered, and how many good things they shall enjoy.

4. And why now does He call them by angels, if He comes thus openly? To honor them in this way also. But Paul says, that they shall be caught up in clouds. And He said this also, when He was speaking concerning a resurrection. For [1 Thessalonians 4:16] the Lord Himself, it is said, shall descend from Heaven with a shout, with the voice of an archangel. So that when risen again, the angels shall gather them together, when gathered together the clouds shall catch them up; and all these things are done in a moment, in an instant. For it is not that He abiding above calls them, but He Himself comes with the sound of a trumpet. And what mean the trumpets and the sound? They are for arousing, for gladness, to set forth the amazing nature of the things then doing, for grief to them that are left.

Woe is me for that fearful day! For though we ought to rejoice when we hear these things, we feel pain, and are dejected, and our countenance is sad. Or is it I only that feel thus, and do ye rejoice at hearing of these things? For upon me at least there comes a kind of shudder when these things are said, and I lament bitterly, and groan from the very depth of my heart. For I have no part in these things, but in those that are spoken afterwards, that are said to the virgins, unto him that buried the talents he had received, unto the wicked servant. For this cause I weep, to think from what glory we are to be cast out, from what hope of blessings, and this perpetually, and forever, to spare ourselves a little labor. For if indeed this were a great toil, and a grievous law, we ought even so to do all things; nevertheless many of the remiss would seem to have at least some pretext, a poor pretext indeed, yet would they seem to have some, that the toil was great, and the time endless, and the burden intolerable; but now we can put forward no such objection; which circumstance most of all will gnaw us no less than hell at that time, when for want of a slight endeavor, and a little toil, we shall have lost Heaven, and the unspeakable blessings. For both the time is short, and the labor small, and yet we faint and are supine. Thou strivest on earth, and the crown is in Heaven; you are punished of men, and art honored of God; the race is for two days, and the reward for endless ages; the struggle is a corruptible body, and the rewards in an incorruptible.

And apart from these things, we should consider another point also, that even if we do not choose to suffer any of the things that are painful for Christ's sake, we must in other ways most assuredly endure them. For neither, though you should not have died for Christ, will you be immortal; neither though you should not have cast away your riches for Christ, will you go away hence with them. These things He requires of you, which although He should not require them, you will have to give up, because you are mortal; He wills you to do these by your choice, which you must do by necessity. So much only He requires to be added, that it be done for His sake; since that these things befall men and pass away, comes to pass of natural necessity. Do you see how easy the conflict? What it is altogether necessary for you to suffer, that choose to suffer for my sake; let this only be added, and I have sufficient obedience. The gold which you intend to lend to another, this lend to me, both at more profit, and in greater security. Your body, wherewith you are going to warfare for another, make it to war for me, for indeed I surpass your toils with recompenses in the most abundant excess. Yet thou in all other matters preferrest him that gives you more as well in loans, as in marketing and in warfare; but Christ alone, when giving more, and infinitely more than all, thou dost not receive. And what is this so great hostility? What is this so great enmity? Where will there be any excuse or defense left for you, when the reasons for which you prefer man to man avail not to induce you to prefer God to man?

Why do you commit your treasure to the earth? Give it into my hand, He says. Does not the earth's Lord seem to you more worthy of trust than the earth? This indeed restores that which you laid in it, though oftentimes not even this, but He gives you also recompense for His keeping of it? For indeed He does exceedingly love us. Therefore if you should wish to lend, He stands ready; or to sow, He receives it; or if you should wish to build, He draws you unto Himself, saying, Build in my regions. Why do you run unto poor, unto beggarly men, who also for little gains occasion you great trouble? Nevertheless, not even on hearing these things, do we make up our minds to it, but where are fightings and wars, and wild struggles, and trials and suits of law, and false accusations, there do we hasten.

5. Does He not justly turn away from us, and punish us, when He is giving up Himself unto us for all things, and we are resisting Him? It is surely plain to all. For whether you are desirous to adorn yourself, Let it, He says, be with my ornaments; or to arm yourself, with my arms, or to clothe yourself, with my raiment; or to feed yourself, at my table; or to journey, on my way; or to inherit, my inheritance; or to enter into a country, the city of which I am builder and maker; or to build a house, among my tabernacles. For I, so far from asking you for a recompense of the things that I give you, to even make myself owe you a recompense for this very thing, if you be willing to use all I have. What can be equal to this munificence, I am Father, I am brother, I am bridegroom, I am dwelling place, I am food, I am raiment, I am root, I am foundation, all whatsoever you will, I am. Be thou in need of nothing, I will be even a servant, for I came to minister, not to be ministered unto; I am friend, and member, and head, and brother, and sister, and mother; I am all; only cling thou closely to me. I was poor for you, and a wanderer for you, on the cross for you, in the tomb for you, above I intercede for you to the Father; on earth I have come for your sake am ambassador from my Father. You are all things to me, brother, and joint heir, and friend, and member. What would you more? Why do you turn away from Him, who loves you? Why do you labor for the world? Why do you draw water into a broken cistern? For it is this to labor for the present life. Why do you comb wool into the fire? Why do you beat the air? [1 Corinthians 9:26] Why do you run in vain? [Galatians 2:2]

Hath not every art an end? It is surely plain to every one. Do thou also show the end of your worldly eagerness. But you can not; for, vanity of vanities, all is vanity. [Ecclesiastes 1:2] Let us go to the tombs; show me your father; show me your wife. Where is he that was clad in raiment of gold? He that rode in the chariot? He that had armies, that had the girdle, that had the heralds? He that was slaying these, and casting those into prison? He that put to death whom he would, and set free whom he was minded? I see nothing but bones, and a worm, and a spider's web; all those things are earth, all those a fable, all a dream, and a shadow, and a bare relation, and a picture, or rather not so much as a picture. For the picture we see at least in a likeness, but here not so much as a likeness.

And would that the evils stop with this. For now the honor, and the luxury, and the distinction, end with a shadow, with words; but the consequences of them, are no longer limited to a shadow and to words, but continue, and will pass over with us elsewhere, and will be manifest to all, the rapine, the covetousness, the fornications, the adulteries, the dreadful things beyond number; these not in similitude, neither in ashes, but written above, both words and deeds.

With what eyes then shall we behold Christ? For if any one could not bear to see his father, when conscious to himself that he had sinned against him, upon Him who infinitely exceeds a father in forbearance how shall we then look? How shall we bear it? For indeed we shall stand at Christ's judgment-seat, and there will be a strict inquiry into all things.

But if any man disbelieve the judgments to come, let him look at the things here, at those in the prisons, those in the mines, those on the dunghills, the possessed, the frantic, them that are struggling with incurable diseases, those that are fighting against continual poverty, them that live in famine, them that are pierced with irremediable woes, those in captivity. For these persons would not suffer these things here, unless vengeance and punishments were to await all the others also that have committed such sins. And if the rest have undergone nothing here, you ought to regard this very fact as a sign that there is surely something to follow after our departure here. For the self-same God of all would not take vengeance on some, and leave others unpunished, who have committed the same or more grievous offenses, unless He designed to bring some punishments upon them there.

By these arguments then and these examples let us also humble ourselves; and let them who are obstinate unbelievers of the judgment believe it henceforth, and become better men; that having lived here in a manner worthy of the kingdom, we may attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

Now learn a parable of the fig tree; when his branch is yet tender, and puts forth leaves, you know that summer is near: so likewise ye, when you shall see all these things, know that it is near, even at the doors.

Forasmuch as He had said, Immediately after the tribulation of those days; but they sought of this, after how long a time it should be, and desired to know in particular the very day, therefore He puts also the similitude of the fig tree, indicating that the interval was not great, but that in quick succession would occur His advent also. And this He declared not by the parable alone, but by the words that follow, saying, know that it is near, even at the doors.

Whereby He foretells another thing also, a spiritual summer, and a calm that should be on that day (after the present tempest) for the righteous; but to the sinners the contrary, winter after summer, which He declares in what follows, saying, that the day shall come upon them, when they are living in luxury.

But not for this intent only did He put forward this about the fig tree, in order to declare the interval; for it was possible to have set this before them in other ways as well; but that he might hereby also confirm His saying, as assuredly thus to come to pass. For as this of the fig tree is of necessity, so that too. For thus, wherever He is minded to speak of that which will assuredly come to pass, He brings forward the necessary courses of nature, both Himself, and the blessed Paul imitating Him. Therefore also when speaking of His resurrection, He says, When the grain of wheat has fallen into the earth, except it die, it abides alone; but if it die, it brings forth much fruit. [John 12:24] Whereby also the blessed Paul being instructed uses the same similitude, You fool, he says, that which you sow is not quickened, except it die. [1 Corinthians 15:36]

After this, that they might not straightway return to it again, and say, When? he brings to their remembrance the things that had been said, saying, Verily I say unto you, This generation shall not pass, till all these things be fulfilled! All these things. What things? I pray you. Those about Jerusalem, those about the wars, about the famines, about the pestilences, about the earthquakes, about the false Christs, about the false prophets, about the sowing of the gospel everywhere, the seditions, the tumults, all the other things, which we said were to occur until His coming. How then, one may ask, did He say, This generation? Speaking not of the generation then living, but of that of the believers. For He is wont to distinguish a generation not by times only, but also by the mode of religious service, and practice; as when He says, This is the generation of them that seek the Lord.

For what He said above, All these must come to pass, [Matthew 24:6] and again, the gospel shall be preached, [Matthew 24:14] this He declares here also, saying, All these things shall surely come to pass, and the generation of the faithful shall remain, cut off by none of the things that have been mentioned. For both Jerusalem shall perish, and the more part of the Jews shall be destroyed, but over this generation shall nothing prevail, not famine, not pestilence, not earthquake, nor the tumults of wars, not false Christs, not false prophets, not deceivers, not traitors, not those that cause to offend, not the false brethren, nor any other such like temptation whatever.

Then to lead them on more in faith, He says, Heaven and earth shall pass away, but my words shall not pass away; [Matthew 24:35] that is, it were more easy for these firm, fixed, and immoveable bodies to be blotted out, than for ought of my words to fall to the ground. And he who gainsays these things, let him test His sayings, and when he has found them true (for so he surely will find them) from what is past, let him believe also the things to come, and let him search out all things with diligence, and he will see the actual events bearing witness to the truth of the prophecy. And the elements He has brought forward, at once to declare, that the church is of more honor than Heaven and earth, and at the same time to indicate Himself by this also to be maker of all. For since He was speaking of the end, a thing disbelieved by many, He brought forward Heaven and earth, indicating His unspeakable power, and showing with great authority, that He is Lord of all, and by these things rendering His sayings deserving of credit, even with those who are much given to doubt.

But of that day and hour knows no man, no, not the angels of Heaven, neither the Son, but the Father. By saying, not the angels, He stopped their mouths, that they should not seek to learn what these angels know not; and by saying, neither the Son, forbids them not only to learn, but even to inquire. For in proof that therefore He said this, see after His resurrection, when He saw they had become over curious, how He stopped their mouths more decidedly. For now indeed He has mentioned infallible signs, many and endless; but then He says merely, It is not for you to know times or seasons. And then that they might not say, we are driven to perplexity, we are utterly scorned, we are not held worthy so much as of this, He says, which the Father has put in His own power. And this, because He was exceedingly careful to honor them, and to conceal nothing from them. Therefore He refers it to His Father, both to make the thing awful, and to exclude that of which He had spoken from their inquiry. Since if it be not this, but He is ignorant of it, when will He know it? Will it be together with us? But who would say this? And the Father He knows clearly, even as clearly as He knows the Son; and of the day is He ignorant? Moreover, the Spirit indeed searches even the deep things of God, [1 Corinthians 2:10] and does not He know so much as the time of the judgment? But how He ought to judge He knows, and of the secrets of each He has a full perception; and what is far more common than that, of this could He be ignorant? And how, if all things were made by Him, and without Him was not even one thing made, was He ignorant of the day? For He who made the worlds, it is quite plain that He made the times also; and if the times, even that day. How then is He ignorant of that which He made?

2. And ye indeed say that you know even His substance, but that the Son not even the day, the Son, who is always in the bosom of the Father; and yet His substance is much greater than the days, even infinitely greater. How then, while assigning to yourselves the greater things, do you not allow even the less to the Son, in whom are hid all the treasures of wisdom and knowledge. [Colossians 2:3] But neither do you know what God is in His substance, though ten thousand times ye talk thus madly, neither is the Son ignorant of the day, but is even in full certainty thereof.

For this cause, I say, when He had told all things, both the times and the seasons, and had brought it to the very doors (for it is near, He says, even at the doors), He was silent as to the day. For if you seek after the day and hour, you shall not hear them of me, says He; but if of times and preludes, without hiding anything, I will tell you all exactly.

For that indeed I am not ignorant of it, I have shown by many things; having mentioned intervals, and all the things that are to occur, and how short from this present time until the day itself (for this did the parable of the fig tree indicate), and I lead you to the very vestibule; and if I do not open unto you the doors, this also I do for your good.

And that you may learn by another thing also, that the silence is not a mark of ignorance on His part, see, together with what we have mentioned, how He sets forth another sign also. But as in the days of Noe they were eating and drinking, marrying and giving in marriage, until the day that the flood came, and took all away; so shall also the coming of the Son of Man be. And these things He spoke, showing that He should come on a sudden, and unexpectedly, and when the more part were living luxuriously. For Paul too says this, writing on this wise, When they shall speak of peace and safety, then sudden destruction comes upon them; and to show how unexpected, He said, as travail upon a woman with child. [1 Thessalonians 5:3] How then does He say, after the tribulation of those days? For if there be luxury then, and peace, and safety, as Paul says, how does He say, after the tribulation of those days? If there be luxury, how is there tribulation? Luxury for them that are in a state of insensibility and peace. Therefore He said not, when there is peace, but when they speak of peace and safety, indicating their insensibility to be such as of those in Noah's time, for that amid such evils they lived in luxury.

But not so the righteous, but they were passing their time in tribulation and dejection. Whereby He shows, that when Antichrist has come, the pursuit of unlawful pleasures shall be more eager among the transgressors, and those that have learned to despair of their own salvation. Then shall be gluttony, then revellings, and drunkenness. Wherefore also most of all He puts forth an example corresponding to the thing. For like as when the ark was making, they believed not, says He; but while it was set in the midst of them, proclaiming beforehand the evils that are to come, they, when they saw it, lived in pleasure, just as though nothing dreadful were about to take place; so also now, Antichrist indeed shall appear, after whom is the end, and the punishments at the end, and vengeance intolerable; but they that are held by the intoxication of wickedness shall not so much as perceive the dreadful nature of the things that are on the point of being done. Wherefore also Paul says, as travail upon a woman with child, even so shall those fearful and incurable evils come upon them.

And wherefore did He not speak of the ills in Sodom? It was His will to introduce an example embracing all men, and disbelieved after it was foretold. So therefore, as by the more part the things to come are disbelieved, He confirms those things by the past, terrifying their minds. And together with the points I have mentioned, He shows this also, that of the former things also He was the doer. Then again He sets another sign, by all which things He makes it evident, that He is not ignorant of the day. And what is the sign? Then shall two be in the field; one shall be taken, and one left. Two women shall be grinding at the mill, one shall be taken, and one left. Watch therefore, for you know not what hour your Lord does come. And all these things are both proofs that He knew, and calculated to turn them from their inquiry. So for this cause He spoke also of the days of Noe, for this cause He said too, Two shall be on the bed, signifying this, that He should come upon them thus unexpectedly, when they were thus without thought, and two women grinding at the mill, which also of itself is not the employment of them that are taking thought.

And together with this, He declares that as well servants as masters should be both taken and left, both those who are at ease, and those in toil, as well from the one rank as from the other; even as in the Old Testament He says, From him that sits upon the throne to the captive woman that is at the mill. For since He had said, that hardly are the rich saved, He shows that not even these are altogether lost, neither are the poor saved all of them, but both out of these and out of those are men saved, and lost.

And to me He seems to declare, that at night will be the advent. For this Luke too says. [Luke 17:34] Do you see how accurately He knows all things?

After this again, that they may not ask about it, He added, Watch therefore, for you know not what hour your Lord does come. [Matthew 24:42] He said not, I know not, but, ye know not. For when He had brought them well near to the very hour, and had placed them there, again He deters them from the inquiry, from a desire that they should be striving always. Therefore He says, Watch, showing that for the sake of this, He did not tell it.

But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour as you think not the Son of Man comes.

For this intent He tells them not, in order that they may watch, that they may be always ready; therefore He says, When ye look not for it, then He will come, desiring that they should be anxiously waiting, and continually in virtuous action.

But His meaning is like this: if the common sort of men knew when they were to die, they would surely strive earnestly at that hour.

3. In order therefore that they may strive, not at that hour only, therefore He tells them not either the common hour, or the hour of each, desiring them to be ever looking for this, that they may be always striving. Wherefore He made the end of each man's life also uncertain.

After this, He openly calls Himself Lord, having nowhere spoken so distinctly. But here He seems to me also to put to shame the careless, that not even as much care as they that expect a thief have taken for their money, not even this much do these take for their own soul. For they indeed, when they expect it, watch, and suffer none of the things in their house to be carried off; but you, although knowing that He will come, and come assuredly, continue not watching, says He, and ready so as not to be carried away hence unprepared. So that the day comes unto destruction for them that sleep. For as that man, if he had known, would have escaped, so also ye, if you be ready, escape free.

Then, as He had fallen upon the mention of the judgment, He directs His discourse to the teachers next, speaking of punishment and honors; and having put first them that do right, He ends with them that continue in sin, making His discourse to close with that which is alarming.

Wherefore He first says this, Who then is the faithful and wise servant, whom his Lord shall set over His household to give them their meat in their due season? Blessed is that servant, whom his Lord when He comes shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods.

Tell me, is this too the language of one who is in ignorance? For if because He said, neither does the Son know, you say He is ignorant of it; as He says, who then? what will you say? Will you say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, Peter, do you love me? [John 21:16] asking it, knew He not so much as this? Nor when He said, Where have ye laid him? [John 11:34]

And the Father too will be found to be saying such things. For He Himself likewise says, Adam, where are you? [Genesis 3:9] and, The cry of Sodom and Gomorrha is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which comes unto me, and if not, I will know. [Genesis 18:20-21] And elsewhere He says, Whether they will hear, whether they will understand. [Ezekiel 2:5] And in the gospel too, It may be they will reverence my Son: all which are expressions of ignorance. But not in ignorance did He say these things, but as compassing objects such as became Him: in the case of Adam, that He might drive him to make an excuse for his sin: in that of the Sodomites, that He might teach us never to be positive, till we are present at the very deeds; in that of the prophet, that the prediction might not appear in the judgment of the foolish a kind of compulsion to disobedience; and in the parable in the gospel, that He might show that they ought to have done this, and to have reverenced the Son: but here, as well that they may not be curious, nor over busy again, as that He might indicate that this was a rare and precious thing. And see of what great ignorance this saying is indicative, if at least He know not even him that is set over. For He blesses him indeed, For blessed, says He, is that servant; but He says not who this is. For who is he, He says, whom His Lord shall set over? and, Blessed is he whom He shall find so doing.

But these things are spoken not of money only, but also of speech, and of power, and of gifts, and of every stewardship, wherewith each is entrusted. This parable would suit rulers in the state also, for every one is bound to make full use of what he has for the common advantage. If it be wisdom you have, if power, if wealth, if what it may, let it not be for the hurt of your fellow-servants, neither for your own ruin. For this cause, therefore, He requires both things of him, wisdom, and fidelity: for sin arises from folly also. He calls him faithful then, because he has purloined nothing, neither misspent his Lord's goods without aim or fruit; and wise, because he knew how to dispense the things given him, according as was fit. For indeed we have need of both things, as well not to purloin the goods of our Master, as also to dispense them as is fit. But if the one be wanting, the other halts. For if he be faithful and steal not, yet were to waste and to spend upon that which concerned him not, great were the blame; and if he should know how to dispense it well, yet were to purloin, again there is no common charge against him.

And let us also that have money listen to these things. For not unto teachers only does He discourse, but also unto the rich. For either sort were entrusted with riches; those that teach with the more necessary wealth, you with what is inferior. When then at the time that the teachers are scattering abroad the greater, you are not willing to show forth your liberality even in the less, or rather not liberality but honesty (for you give the things of another), what excuse will you have? But now, before the punishment of them that do the contrary things, let us hear the honor of him that approves himself. For verily I say unto you, He will set him over all His goods.

What can be equal to this honor? What manner of speech will be able to set forth the dignity, the blessedness, when the King of Heaven, He that possesses all things, is about to set a man over all His goods? Wherefore also He calls him wise, because he knew, not to give up great things for small, but having been temperate here, has attained to Heaven.

4. After this, as He ever does, not by the honor only laid up for the good, but also by the punishment threatened against the wicked, does He correct the hearers. Wherefore also He added, But and if the evil servant say in his heart, my Lord delays His coming; and shall begin to smite his fellow servants, and shall eat and drink with the drunken: the Lord of that servant shall come in a day when he looks not for Him, and in an hour that he is not aware of, and shall cut him asunder, and shall appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

But if any one should say, Do you see what a thought has entered into his mind, because of the day's not being known, my Lord, he says, delays His coming? we should affirm, that it was not because the day is not known, but because the servant is evil. Else wherefore came not this thought into the heart of the faithful and wise servant. For what, even though the Lord tarry, O wretched man, surely you look that He will come. Why then do you not take care?

Hence then we learn, that He does not so much as tarry. For this judgment is not the Lord's, but that of the evil servant's mind, wherefore also he is blamed for this. For in proof that He does not tarry, hear Paul saying, The Lord is at hand, be careful for nothing; [Philippians 4:5-6] and, He that comes will come, and will not tarry. [Hebrews 10:37]

But do thou hear also what follows, and learn how continually He reminds them of their ignorance of the day, showing that this is profitable to the servants, and fitted to waken and thoroughly to rouse them. For what though some gained nothing hereby? For neither by other things profitable for them were some profited, but nevertheless He ceases not to do His part.

What then is the purport of that which follows? For He shall come in a day when he looks not for Him, and in an hour that he is not aware of; [Matthew 24:50] and shall inflict upon him extreme punishment. Do you see how even everywhere He puts this, the fact of their ignorance, indicating that it was profitable, and by this making them always earnest minded? For this is the point at which He labors, that we should be always on the watch; and since it is always in luxury that we are supine, but in afflictions we are braced up, therefore everywhere He says this, that when there is relaxation, then come the terrors. And as further back He showed this by the example of Noah, even so here He says it is, when that servant is drunken, when he is beating, and that his punishment shall be intolerable.

But let us not regard only the punishment appointed for him, but let us look to this other point too, lest we ourselves also be unawares to ourselves doing the same things. For to this servant are they like, who have money, and give not to the needy. For you too are steward of your own possessions, not less than he who dispenses the alms of the church. As then he has not a right to squander at random and at hazard the things given by you for the poor, since they were given for the maintenance of the poor; even so neither may thou squander your own. For even though you have received an inheritance from your father, and hast in this way all you possess, even thus all are God's. And then thou for your part desirest that what you have given should be thus carefully dispensed, and do you not think that God will require His own of us with greater strictness, or that He suffers them to be wasted at random? These things are not, they are not so. Because for this end, He left these things in your hand, in order to give them their meat in due season. But what means, in due season? To the needy, to the hungry. For like as you gave to your fellow-servant to dispense, even so does the Lord will you too to spend these things on what is needful. Therefore though He was able to take them away from you, He left them, that you might have opportunity to show forth virtue; that bringing us into need one of another, He might make our love for one another more fervent.

But you, when you have received, so far from giving, dost even beat. And yet if not to give be blame, what excuse is there for beating? But this, it seems to me, He speaks, hinting at the insolent, and the covetous, and indicating the charge to be heavy, when they beat them, whom they were commanded to feed.

5. But He seems to be here hinting also at those that live in luxury, since for luxury too there is laid up a great punishment. For He eats and drinks, it is said, with the drunken, pointing at gluttony. For not for this purpose did you receive, that you should spend it on luxury, but that you should lay it out on alms. What! Are they your own things which you have? With the goods of the poor have you been entrusted, though thou be possessed of them by honest labor, or though it be by inheritance from your father. What, could not God have taken away these things from you? But He does not this, to give you power to be liberal to the poor.

But mark thou, I pray you, how throughout all the parables He punishes them that lay not out their money upon the needy. For neither had the virgins robbed other men's goods, but they had not given their own; neither had he that buried the one talent embezzled, but he had not doubled; neither are they that overlooked the hungry punished, because they seized the possessions of others, but because they did not lay out their own, like as also this servant.

Let us hearken, as many as please the belly, as many as lay out on costly banquets the riches that pertain not at all to us, but belong to the needy. For do not, because out of great love to man you are commanded to give as of yours, therefore suppose these things to be indeed your own. He lent them to you, that you might be able to approve yourself. Do not then suppose them to be yours, when giving Him His own. For neither, if you had lent to any one, that he might go and be able to find means of gain, would you say the money was his. To you then also has God given, that you might traffic for Heaven. Make not then the exceeding greatness of His love to man a cause of ingratitude.

Consider of what prayer it were a worthy object, to be able to find after baptism a way to do away one's sins. If He had not said this, Give alms, how many would have said, Would it were possible to give money, and so be freed from the ills to come! But since this has become possible, again are they become supine.

But I give, you say. And what is this? You have not yet given as much as she, who cast in the two mites; or rather not so much as the half, nor a very small part of what she gave, but you lay out the greater part on useless expenses, on banquets, and drunkenness, and extreme extravagance; now bidding, now bidden; now spending, now constraining others to spend; so that the punishment is even rendered twofold for you, both from what yourself doest, and what you move others to do. See at any rate how He Himself blames His servant for this. For he eats, He says, and drinks with the drunken. For not the drunken only, but those that are with them, does He punish, and very fitly, because (together with corrupting their own selves) they make light also of the salvation of others. But nothing does so much provoke God, as for us to be inclined to overlook the things that concern our neighbor. Wherefore showing His anger, He commands him to be cut asunder. Therefore He also affirmed love to be a distinguishing mark of His disciples, since it is altogether necessary that he who loves should take thought for the things of his beloved.

To this way then let us hold, for this is especially the way that leads up to Heaven, which renders men followers of Christ, which makes them, as far as possible, like God. See at any rate how these virtues are more needful, which have their dwelling by this way. And, if you will, let us make an inquiry into them, and let us bring forth the sentences from the judgment of God.

Let there be then two ways of most holy life, and let the one secure the goodness of him that practises it, but the other of his neighbor also. Let us see whether is the more approved and leads us to the summit of virtue. Surely he, who seeks his own things only, will receive even from Paul endless blame, and when I say from Paul, I mean from Christ, but the other commendations and crowns. Whence is this evident? Hear what His language is to one, what to the other. Let no man seek his own, but every man another's wealth. [1 Corinthians 10:24] Do you see he rejects the one, and brings in the other? Again, Let every one of you please his neighbor for good to edification. Then comes also the praise beyond words with an admonition, For even Christ pleased not Himself. [Romans 15:2-3]

Even these judgments then are sufficient to show the victory; but that this may be done even superabundantly, let us see among good works, which are confined to ourselves, and which pass over from us to others also. Fasting then, and lying on the bare ground, and keeping virginity, and a self-denying life, these things bring their advantage to the persons themselves who do them; but those that pass from ourselves to our neighbors are almsgiving, teaching, charity. Hear then Paul in this matter also saying, Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, I am nothing profited. [1 Corinthians 13:3]

6. Do you see it in itself gloriously celebrated, and crowned?

But if you be willing, from a third point also let us compare them; and let the one fast, and deny himself, and be a martyr, and be burnt to death, but let another delay his martyrdom for his neighbor's edification; and let him not only delay it, but let him even depart without martyrdom; who will be the more approved after his removal hence? We need not have many words, nor a long circumlocution. For the blessed Paul is at hand, giving his judgment, and saying, To depart and to be with Christ is better, nevertheless to abide in the flesh is more needful for you; [Philippians 1:23-24] even to his removal unto Christ did he prefer his neighbor's edification. For this is in the highest sense to be with Christ, even to be doing His will, but nothing is so much His will, as that which is for one's neighbor's good.

Will you that I tell you a fourth proof also of these things? Peter, do you love me, says He; Feed my sheep: [John 21:15-17] and having asked him a third time, declared this to be an infallible proof of love. But not to priests only is this said, but to every one of us also, who are also entrusted with a little flock. For do not despise it, because it is a little flock: For my Father, He says, has pleasure in them. [Luke 12:32] Each of us has a sheep, let him lead that to the proper pastures. And let the man, as soon as he has risen from his bed, seek after nothing else, but how he may do and say something whereby he may render his whole house more reverent. The woman again, let her be indeed a good housekeeper; but before attending to this, let her have another more needful care, that the whole household may work the works of Heaven. For if in worldly matters, before attending to the affairs of our household, we labor diligently to pay public dues, that we may not for our undutifulness in these matters be beaten and dragged to the market places, and suffer ten thousand unseemly things; much more ought we to do this in things spiritual, and to render what is due to God, the King of all, first, that we may not come to that place, where is gnashing of teeth.

And after these virtues let us seek, which together with our own salvation will be able in the greatest degree to profit our neighbor. Such is almsgiving, such is prayer, or rather even this latter is by the former made efficacious, and furnished with wings. For your prayers, it is said, and your alms have come up for a memorial before God. [Acts 10:4] But not prayers only, but fasting also has its strength from hence. Should you fast without almsgiving; the act is not so much as counted for fasting; but such a one is worse than a gluttonous man and a drunkard; and so much worse, as cruelty is a more grievous thing than luxury. And why do I speak of fasting? Though thou practise self-denial, though thou practise virginity, you are set without the bridechamber, if you have not almsgiving. And yet what is equal to virginity, which not even in the new dispensation has come under the compulsion of law, on account of its high excellence? But nevertheless it is cast out, when it has not almsgiving. But if virgins are cast out, because they have not this in due abundance, who will be able without this to obtain pardon? There is no man, but he must quite of necessity perish, who has not this.

For, if in worldly matters no man lives for himself, but artisan, and soldier, and husbandman, and merchant, all of them contribute to the common good, and to their neighbor's advantage; much more ought we to do this in things spiritual. For this is most properly to live: since he at least who is living for himself only, and overlooking all others, is useless, and is not so much as a human being, nor of our race.

What then, you would say, if I neglect my own interests, while seeking after the good of the rest? It is not possible, for one who seeks after the good of the rest to overlook his own; for he who seeks after the good of the rest pains no man, but pities all, helps them to the utmost of his powers; will rob no man, will covet the goods of no man, will not steal, will not bear false witness; will abstain from all wickedness, will apply himself to all virtue, and will pray for his enemies, and do good to them that plot against him, and will neither revile any, nor speak ill of them, though he hear from them ten thousand evil things; but will speak the words of the apostle: Who is weak, and I am not weak? Who is offended, and I burn not? [2 Corinthians 11:29] But when looking to our own good, it is not quite sure that the good of the rest will follow.

By all which things being persuaded that it is not possible for one to be saved, who has not looked to the common good, and seeing this man that was cut asunder, and him that buried his talent, let us choose this way, that we may also attain unto eternal life, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory, world without end. Amen.