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He roots out in what remains the most tyrannical passion of all, the rage and madness with respect to vainglory, which springs up in them that do right. For at first He had not at all discoursed about it; it being indeed superfluous, before He had persuaded them to do any of the things which they ought, to teach in which way they should practise and pursue them. But after He had led them on to self-command, then He proceeds to purge away also the alloy which secretly subsists with it. For this disease is by no means of random birth; but when we have duly performed many of the commandments. It behooved therefore first to implant virtue, and then to remove the passion which mars its fruit. And see with what He begins, with fasting, and prayer, and almsgiving: for in these good deeds most especially it is wont to make its haunt. The Pharisee, for instance, was hereby puffed up, who says, And mark how Christ began, as though He were speaking of some wild beast, hard to catch, and crafty to deceive him who was not very watchful. Thus, Forasmuch then as He had made much discourse about almsgiving, and brought forward God, 2. And when He had said, That is, that you may not say,
Nor even at this did He stop, but proceeds yet further, by other motives also increasing their disgust. For as above He set forth publicans and heathens, by the quality of the person shaming their imitators, so also in this place the hypocrites.
Not that they had trumpets, but He means to display the greatness of their frenzy, by the use of this figure of speech, deriding and making a show of them hereby. And well has He called them It is not then the giving alms which is required, but the giving as one ought, the giving for such and such an end. Having then amply derided those men, and having handled them so, that the hearer should be even ashamed of them, He again corrects thoroughly the mind which is so distempered: and having said how we ought not to act, He signifies on the other hand how we ought to act. How then ought we to do our alms?
Here again His enigmatical meaning is not of the hands, but He has put the thing hyperbolically. As thus: And then the reward too; consider how great it is. For after He had spoken of the punishment from the one, He points out also the honor derived from the other; from either side urging them, and leading them on to high lessons. Yea, for He is persuading them to know that God is everywhere present, and that not by our present life are our interests limited, but a yet more awful tribunal will receive us when we go hence, and the account of all our doings, and honors, and punishments: and that no one will be hid in doing anything either great or small, though he seem to be hid from men. For all this did He darkly signify, when He said,
Setting for him a great and august assemblage of spectators, and what He desires, that very thing bestowing on him in great abundance. And let me add, even were there no penalty, it were not meet for him who desires glory, to let go this our theatre, and take in exchange that of men. For who is there so wretched, as that when the king was hastening to come and see his achievements, he would let him go, and make up his assembly of spectators of poor men and beggars? For this cause then, He not only commands to make no display, but even to take pains to be concealed: it not being at all the same, not to strive for publicity, and to strive for concealment. 3.
These too again He calls But mark, I pray you, the lovingkindness of God, in that He promises to bestow on us a reward, even for those good things which we ask of Him. Having then discredited them, who order not this duty as they ought, both from the place and from their disposition of mind, and having shown that they are very ridiculous: He introduces the best manner of prayer, and again gives the reward, saying,
It is worth observing in this case also, how exact the definition, which He made when He said, 4. But yet some there are, who after such and so earnest charges, behave themselves so unseemly in prayer, that even when their person is concealed, they make themselves manifest to all by their voice, crying out disorderly, and rendering themselves objects of ridicule both by gesture and voice. Do you see not that even in a market place, should any one come up doing like this, and begging clamorously, he wilt drive away him whom he is petitioning; but if quietly, and with the proper gesture, then he rather wins over him that can grant the favor? Let us not then make our prayer by the gesture of our body, nor by the loudness of our voice, but by the earnestness of our mind: neither with noise and clamor and for display, so as even to disturb those that are near us, but with all modesty, and with contrition in the mind, and with inward tears. But are you pained in mind, and canst not help crying aloud? Yet surely it is the part of one exceedingly pained to pray and entreat even as I have said. Since Moses too was pained, and prayed in this way and was heard; for this cause also God said unto him, Do thou also then groan, even as that holy one, I forbid it not. For not unto men are you praying, but to God, who is everywhere present, who hears even before the voice, who knows the secrets of the mind. If you so pray, great is the reward you shall receive.
He said not, 5. Then He speaks even the very words of the prayer.
You see that when He was discoursing of almsgiving, He removed only that mischief which comes of vainglory, and added nothing more; neither did He say whence one should give alms; as from honest labor, and not from rapine nor covetousness: this being abundantly acknowledged among all. And also before that, He had thoroughly cleared up this point, when He blessed them But touching prayer, He adds somewhat over and above;
And herewith He seems to me to command in this place, that neither should we make our prayers long; long, I mean, not in time, but in the number and length of the things mentioned. For perseverance indeed in the same requests is our duty: His word being, And He Himself too, by that example of the widow, who prevailed with the pitiless and cruel ruler, by the continuance of her intercession; Luke 18:1 and by that of the friend, who came late at night time, and roused the sleeper from his bed, Luke 11:5 not for his friendship's, but for his importunity's sake; what did He, but lay down a law, that all should continually make supplication unto Him? He does not however bid us compose a prayer of ten thousand clauses, and so come to Him and merely repeat it. For this He obscurely signified when He said,
6. See how He straightway stirred up the hearer, and reminded him of all God's bounty in the beginning. For he who calls God Father, by him both remission of sins, and taking away of punishment, and righteousness, and sanctification, and redemption, and adoption, and inheritance, and brotherhood with the Only-Begotten, and the supply of the Spirit, are acknowledged in this single title. For one cannot call God Father, without having attained to all those blessings. Doubly, therefore, does He awaken their spirit, both by the dignity of Him who is called on, and by the greatness of the benefits which they have enjoyed. But when He says, He teaches, moreover, to make our prayer common, in behalf of our brethren also. For He says not, 7. When therefore He has reminded us of this nobility, and of the gift from above, and of our equality with our brethren, and of charity; and when He has removed us from earth, and fixed us in Heaven; let us see what He commands us to ask after this. Not but, in the first place, even that saying alone is sufficient to implant instruction in all virtue. For he who has called God Father, and a common Father, would be justly bound to show forth such a conversation, as not to appear unworthy of this nobility, and to exhibit a diligence proportionate to the gift. Yet is He not satisfied with this, but adds, also another clause, thus saying,
Worthy of him who calls God Father, is the prayer to ask nothing before the glory of His Father, but to account all things secondary to the work of praising Him. For
And this again is the language of a right-minded child, not to be rivetted to things that are seen, neither to account things present some great matter; but to hasten unto our Father, and to long for the things to come. And this springs out of a good conscience, and a soul set free from things that are on earth. This, for instance, Paul himself was longing after every day: wherefore he also said, that
Behold a most excellent train of thought! In that He bade us indeed long for the things to come, and hasten towards that sojourn; and, till that may be, even while we abide here, so long to be earnest in showing forth the same conversation as those above. For you must long, says He, for heaven, and the things in heaven; however, even before heaven, He has bidden us make the earth a heaven and do and say all things, even while we are continuing in it, as having our conversation there; insomuch that these too should be objects of our prayer to the Lord. For there is nothing to hinder our reaching the perfection of the powers above, because we inhabit the earth; but it is possible even while abiding here, to do all, as though already placed on high. What He says therefore is this: Do you see how He has taught us also to be modest, by making it clear that virtue is not of our endeavors only, but also of the grace from above? And again, He has enjoined each one of us, who pray, to take upon himself the care of the whole world. For He did not at all say, 8.
What is For because He had said thus,
Matthew 6:34 Because of this He added, And not even with this expression is He satisfied, but adds another too afterwards, saying, This, as He proceeded, he enjoined also more fully, saying, 9. Then forasmuch as it comes to pass that we sin even after the washing of regeneration, He, showing His love to man to be great even in this case, commands us for the remission of our sins to come unto God who loves man, and thus to say,
Do you see surpassing mercy? After taking away so great evils, and after the unspeakable greatness of His gift, if men sin again, He counts them such as may be forgiven. For that this prayer belongs to believers, is taught us both by the laws of the church, and by the beginning of the prayer. For the uninitiated could not call God Father. If then the prayer belongs to believers, and they pray, entreating that sins may be forgiven them, it is clear that not even after the laver is the profit of repentance taken away. Since, had He not meant to signify this, He would not have made a law that we should so pray. Now He who both brings sins to remembrance, and bids us ask forgiveness, and teaches how we may obtain remission and so makes the way easy; it is perfectly clear that He introduced this rule of supplication, as knowing, and signifying, that it is possible even after the font to wash ourselves from our offenses; by reminding us of our sins, persuading us to be modest; by the command to forgive others, setting us free from all revengeful passion; while by promising in return for this to pardon us also, He holds out good hopes, and instructs us to have high views concerning the unspeakable mercy of God toward man. But what we should most observe is this, that whereas in each of the clauses He had made mention of the whole of virtue, and in this way had included also the forgetfulness of injuries (for so, that
So that the beginning is of us, and we ourselves have control over the judgment that is to be passed upon us. For in order that no one, even of the senseless, might have any complaint to make, either great or small, when brought to judgment; on you, who art to give account, He causes the sentence to depend; and Since He might indeed, even without this, forgive you all your offenses; but He wills you hereby also to receive a benefit; affording you on all sides innumerable occasions of gentleness and love to man, casting out what is brutish in you, and quenching wrath, and in all ways cementing you to him who is your own member. For what can you have to say? That you have wrongfully endured some ill of your neighbor? (For these only are trespasses, since if it be done with justice, the act is not a trespass.) But you too are drawing near to receive forgiveness for such things, and for much greater. And even before the forgiveness, you have received no small gift, in being taught to have a human soul, and in being trained to all gentleness. And herewith a great reward shall also be laid up for you elsewhere, even to be called to account for none of your offenses. What sort of punishment then do we not deserve, when after having received the privilege, we betray our salvation? And how shall we claim to be heard in the rest of our matters, if we will not, in those which depend on us, spare our own selves? 10. Here He teaches us plainly our own vileness, and quells our pride, instructing us to deprecate all conflicts, instead of rushing upon them. For so both our victory will be more glorious, and the devil's overthrow more to be derided. I mean, that as when we are dragged forth, we must stand nobly; so when we are not summoned, we should be quiet, and wait for the time of conflict; that we may show both freedom from vainglory, and nobleness of spirit. And He here calls the devil Having then made us anxious as before conflict, by putting us in mind of the enemy, and having cut away from us all our remissness; He again encourages and raises our spirits, by bringing to our remembrance the King under whom we are arrayed, and signifying Him to be more powerful than all. Does it not then follow, that if His be the kingdom, we should fear no one, since there can be none to withstand, and divide the empire with him. For when He says,
11. Then, as I said before, meaning to signify, that of all things He most loathes and hates bearing malice, and most of all accepts the virtue which is opposite to that vice; He has after the prayer also again put us in mind of this same point of goodness; both by the punishment set, and by the reward appointed, urging the hearer to obey this command.
With this view He has again mentioned heaven also, and their Father; to abash the hearer by this topic likewise; that he of all people, being of such a Father, should be made a wild beast of; and summoned as he is to heaven, should cherish an earthly and ordinary sort of mind. Since not by grace only, you see, ought we to become His children, but also by our works. And nothing makes us so like God, as being ready to forgive the wicked and wrong-doers; even as indeed He had taught before, when He spoke of His For this same cause again in every one of the clauses He commands us to make our prayers common, saying, How great punishment then must they deserve, who after all this, so far from themselves forgiving, do even entreat God for vengeance on their enemies, and diametrically as it were transgress this law; and this while He is doing and contriving all, to hinder our being at variance one with another? For since love is the root of all that is good, He removing from all sides whatever mars it, brings us together, and cements us to each other. For there is not, there is not one, be he father, or mother, or friend, or what you will, who so loved us as the God who created us. And this, above all things, both His daily benefits and His precepts make manifest. But if you tell me of the pains, and of the sorrows, and of the evils of life; consider in how many things you offend Him every day, and you will no longer marvel, though more than these evils should come upon you, but if you should enjoy any good, then you will marvel, and be amazed. But as it is, we look upon the calamities that come upon us, but the offenses, whereby we offend daily, we consider not: therefore we are perplexed. Since if we did but reckon up with strictness our sins of one day only, in that case we should know well how great evils we must be liable to. And to let pass the other misdoings of which we have been guilty, each one for himself, and to speak of what have been committed this day; although of course I know not in what each of us may have sinned, yet such is the abundance of our misdoings, that not even he who knew all exactly would be able to choose from among these only. Which of us, for instance, has not been careless in his prayers? Which has not been insolent, or vainglorious? Who has not spoken evil of his brother, has not admitted a wicked desire, has not looked with unchaste eyes, has not remembered things with hostile feeling, even till he made his heart swell? And if while we are in church, and in a short time we have become guilty of so great evils; what shall be when we are gone out from hence? If in the harbor the waves are so high, when we are gone forth into the channel of wickednesses, the forum I mean, and to public business, and our cares at home, shall we indeed be able so much as to know ourselves again? But yet from our so great and so many sins, God has given us a short and easy way of deliverance, and one that is free from all toil. For what sort of toil is it to forgive him that has grieved us? Nay, it is a toil not to forgive, but to keep up our enmity: even as to be delivered from the anger, both works in us a great refreshment, and is very easy to him that is willing. For there is no sea to be crossed, nor long journey to be travelled, nor summits of mountains to be passed over, nor money to be spent, no need to torment your body; but it suffices to be willing only, and all our sins are done away. But if so far from forgiving him yourself, you make intercession to God against him, what hope of salvation will you then have, if at the very time when you ought rather to appease God, even then you provoke Him; putting on the garb of a suppliant, but uttering the cries of a wild beast, and darting out against yourself those shafts of the wicked one? Wherefore Paul also, making mention of prayer, required nothing so much as the observance of this commandment; for He says, But if you have not yet seen this outrageousness in its full extent, suppose it happening among men, and then you will perceive the excess of the insolence. As thus: should one approach you who are a man, seeking to obtain mercy, and then, in the midst of his lying on the ground, should see an enemy, and leaving off to supplicate you, begin to beat him; would you not make yourself more angry with him? This do thou consider as taking place with regard to God also. For so thou likewise, making supplication unto God, leavest your supplication in the midst, and smitest your enemy with your words, and insultest the laws of God. Him who made a law to dismiss all anger, you are summoning against those that have vexed you, and requiring Him to do things contrary to His own commandments. Is it not enough for you in the way of revenge, that you yourself transgressest the law of God, but do you entreat Him likewise to do so? What? Has He forgotten what He commanded? What? Is He a man who spoke these things? It is God, who knows all things, and whose will is, that His own laws be kept with the utmost exactness, and who, so far from doing these things which you are requiring of Him, does even regard you who sayest these things, merely because you say them, with aversion and hatred, and exacts of you the most extreme penalty. How then do you seek to obtain of Him things, from which He very seriously bids you refrain? Yet some there are, who have come to such a point of brutishness, as not only to make intercession against their enemies, but even to curse their children, and to taste, if only it might be, of their very flesh; or rather they are even tasting thereof. For tell me not this, that you have not fixed your teeth in the body of him that vexed you; since you have done, at least as far as concerned you, what is much more grievous; in claiming that wrath from above should fall upon him, and that he should be delivered over to undying punishment, and be overthrown with his whole house. Why, what sort of bites are as ferocious as this? What kind of weapons as bitter? Not so did Christ instruct you; not so did He command you to stain your mouth with blood. Nay, mouths made bloody with human flesh are not so shocking as tongues like these. How then will you salute your brother? How will you touch the sacrifice? How taste the Lord's blood, when you have so much venom upon your mind? Since when you say, Let us cease then from this disease and madness, and that kindliness which He com manded let us show forth towards them that have vexed us: that we may become like 12. For if for nothing else, surely for our disrespectfulness here we are worthy to undergo the utmost punishment. For when prophets are chanting, and apostles singing hymns, and God is discoursing, we wander without, and bring in upon us a turmoil of worldly business. And we do not afford to the laws of God so great stillness, even as the spectators in the theatres to the emperor's letters, keeping silence for them. For there, when these letters are being read, deputies at once, and governors, and senate, and people, stand all upright, with quietness hearkening to the words. And if amid that most profound silence any one should suddenly leap up and cry out, he suffers the utmost punishment, as having been insolent to the emperor. But here, when the letters from heaven are being read, great is the confusion on all sides. And yet both He who sent the letters is much greater than this our king, and the assembly more venerable: for not men only, but angels too are in it; and these triumphs, of which the letters bear us the good tidings, are much more awful than those on earth. Wherefore not men only, but angels also and archangels; both the nations of heaven, and all we on the earth, are commanded to give praise. For, And these things the prophets proclaim every day, each of them in a different way publishing this glorious triumph. For one says, And raising aloud the cry of victory over death, he said, Yet, nevertheless, while both these and many more sayings than these are being uttered, while we ought to tremble, and not so much as account ourselves to be on the earth; still, as though in the midst of a forum, we make an uproar and disturbance, and spend the whole time of our solemn assembly in discoursing of things which are nothing to us. When therefore both in little things, and in great, both in hearing, and in doing, both abroad, and at home, in the church, we are so negligent; and together with all this, pray also against our enemies: whence are we to have any hope of salvation, adding to so great sins yet another grievous enhancement, and equivalent to them all, even this unlawful prayer? Have we then hereafter any right to marvel, if anything befall us of the things which are unexpected and painful? Whereas we ought to marvel when no such thing befalls us. For the former is in the natural order of things, but the latter were beyond all reason and expectation. For surely it is beyond reason, that they who have become enemies of God, and are provoking Him to anger, should enjoy sunshine and showers, and all the rest; who being men surpass the barbarity of wild beasts, setting themselves one against another, and by the biting of their neighbors staining their own tongues with blood: after the spiritual table, and His so great benefits, and His innumerable injunctions. Therefore, considering these things, let us cast up that venom; let us put an end to our enmities, and let us make the prayers that become such as we are. Instead of the brutality of devils, let us take upon us the mildness of angels; and in whatsoever things we may have been injured, let us, consider ing our own case, and the reward appointed us for this commandment, soften our anger; let us assuage the billows, that we may both pass through the present life calmly, and when we have departed there, may find our Lord such as we have been towards our fellow-servants. And if this be a heavy and fearful thing, let us make it light and desirable; and let us open the glorious gates of confidence towards Him; and what we had not strength to effect by abstaining from sin, that let us accomplish by becoming gentle to them who have sinned against us (for this surely is not grievous, nor burdensome); and let us by doing kindnesses to our enemies, lay up beforehand much mercy for ourselves. For so both during this present life all will love us, and above all others, God will both befriend and crown us, and will count us worthy of all the good things to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.
Here it were well to sigh aloud, and to wail bitterly: for not only do we imitate the hypocrites, but we have even surpassed them. For I know, yea I know many, not merely fasting and making a display of it, but neglecting to fast, and yet wearing the masks of them that fast, and cloaking themselves with an excuse worse than their sin. For Will you not leave off becoming worse than the very hypocrites, and making your hypocrisy double? And when you consider the great excess of this evil, will you not be abashed at the force of the expression now before us? In that He did not say, But if this be a disfiguring of the face, to appear pale for vainglory, what should we say concerning the women who corrupt their faces with colorings and paintings to the ruin of the unchaste sort of young men? For while those harm themselves only, these women harm both themselves and them who behold them. Wherefore we should fly both from the one pest and from the other, keeping at distance enough and to spare. For so He not only commanded to make no display, but even to seek to be concealed. Which thing He had done before likewise. And whereas in the matter of almsgiving, He did not put it simply, but having said, As therefore, when He said, And somewhat else He signified by this name, this of hypocrites, I mean. That is, not only by the ridiculousness of the thing, nor by its bringing an extreme penalty, but also by showing that such deceit is but for a season, does He withdraw us from that evil desire. For the actor seems glorious just so long as the audience is sitting; or rather not even then in the sight of all. For the more part of the spectators know who it is, and what part he is acting. However, when the audience is broken up, he is more clearly discovered to all. Now this, you see, the vainglorious must in all necessity undergo. For even here they are manifest to the majority, as not being that which they appear to be, but as wearing a mask only; but much more will they be detected hereafter, when all things appear And by another motive again He withdraws them from the hypocrites, by showing that His injunction is light. For He does not make the fast more strict, nor command us to practise more of it, but not to lose the crown thereof. So that what seems hard to bear, is common to us and to the hypocrites, for they also fast; but that which is lightest, namely, not to lose the reward after our labors, However, I do not forbid even this, says He. Only, if you are desirous to make a show to men, also, wait, and I will bestow on you this too in fuller abundance, and with great profit. For as it is, this quite breaks you off from the glory which is with me, even as to despise these things unites you closely; but then shall you enjoy all in entire security; having, even before that last, no little fruit to reap in this world also, namely, that you have trodden under foot all human glory, and art freed from the grievous bondage of men, and art become a true worker of virtue. Whereas now, as long at least as you are so disposed, if you should be in a desert, you will be deserted by all your virtue, having none to behold you. This is to act as one insulting virtue itself, if you are to pursue it not for its own sake, but with an eye to the ropemaker, and the brazier, and the common people of the baser sort, that the bad and they that are far removed from virtue may admire you. And you are calling the enemies of virtue to the display and the sight thereof, as if one were to choose to live continently, not for the excellency of continence, but that he might make a show before prostitutes. Thou also, it would seem, wouldest not choose virtue, but for the sake of virtue's enemies; whereas you ought indeed to admire her on this very ground, that she has even her enemies to praise her—yet to admire her (as is meet), not for others, but for her own sake. Since we too, when we are loved not for our own, but for others' sake, account the thing an insult. Just so I bid you reckon in the case of virtue as well, and neither to follow after her for the sake of others, nor for men's sake to obey God; but men for God's sake. Since if you do the contrary, though thou seem to follow virtue, you have provoked equally with him who follows her not. For just as he disobeyed by not doing, so thou by doing unlawfully. 2. Thus, after He has cast out the disease of vainglory, and not before, He seasonably introduces His discourse of voluntary poverty. For nothing so trains men to be fond of riches, as the fondness for glory. This, for instance, is why men devise those herds of slaves, and that swarm of eunuchs, and their horses with trappings of gold, and their silver tables, and all the rest of it, yet more ridiculous; not to satisfy any wants, nor to enjoy any pleasure, but that they may make a show before the multitude. Now above He had only said, that we must show mercy; but here He points out also how great mercy we must show, when He says, And neither here has He put the whole, but even in this place it is gently spoken; although He had in the wilderness shown forth to a surpassing extent His conflicts in that behalf. Matthew 4:9-10 However He does not express this, nor bring it forward; for it was not yet time to reveal it; but for a while He searches out for reasons, maintaining the place of an adviser rather than a lawgiver, in His sayings on this subject. For after He had said, For the present He signifies the hurtfulness of the treasure here, and the profit of what is there, both from the place, and from the things which mar it. And neither at this point does He stop, but adds also another argument. And first, what things they most fear, from these He urges them. For However, for a time He says it not, but puts it afterwards. But for the present, what had most power to persuade them, that He brings forward, namely, that the treasure would thus remain for them unspent. And on either hand He attracts them. For He said not only, And see His unspeakable prudence. For neither did He say,
3. On this account then He adds another argument, which I have already mentioned, saying,
For though none of these things should come to pass, says He, you will undergo no small harm, in being nailed to the things below, and in becoming a slave instead of a freeman, and casting yourself out of the heavenly things, and having no power to think on anything that is high, but all about money, usuries and loans, and gains, and ignoble traffickings. Than this what could be more wretched? For in truth such an one will be worse off than any slave, bringing upon himself a most grievous tyranny, and giving up the chiefest thing of all, even the nobleness and the liberty of man. For how much soever any one may discourse unto you, you will not be able to hear any of those things which concern you, while your mind is nailed down to money; but bound like a dog to a tomb, by the tyranny of riches, more grievously than by any chain, barking at all that come near you, you have this one employment continually, to keep for others what you have laid up. Than this what can be more wretched? However, forasmuch as this was too high for the mind of His hearers, and neither was the mischief within easy view of the generality, nor the gain evident, but there was need of a spirit of more self-command to perceive either of these; first, He has put it after those other topics, which are obvious, saying,
What He says is like this: Bury not gold in the earth, nor do any other such thing, for thou dost but gather it for the moth, and the rust, and the thieves. And even if you should entirely escape these evils, yet the enslaving of your heart, the nailing it to all that is below, you will not escape: But if the saying be obscure to you, hear what comes next in order. He leads His discourse to the things which are more within the reach of our senses. I mean, forasmuch as He had spoken of the mind as enslaved and brought into captivity, and there were not many who could easily discern this, He transfers the lesson to things outward, and lying before men's eyes, that by these the others also might reach their understanding. Thus, For when the pilot is drowned, and the candle is put out, and the general is taken prisoner; what sort of hope will there be, after that, for those that are under command? Thus then, omitting now to speak of the plots to which wealth gives occasion, the strifes, the suits (these indeed He had signified above, when He said, For God, He says, gave us understanding, that we might chase away all ignorance, and have the right judgment of things, and that using this as a kind of weapon and light against all that is grievous or hurtful, we might remain in safety. But we betray the gift for the sake of things superfluous and useless. For what is the use of soldiers arrayed in gold, when the general is dragged along a captive? What the profit of a ship beautifully equipped, when the pilot is sunk beneath the waves? What the advantage of a well-proportioned body, when the sight of the eyes is stricken out? As therefore, should any one cast into sickness the physician (who should be in good health, that he may end our diseases), and then bid him lie on a silver couch, and in a chamber of gold, this will nothing avail the sick persons; even so, if you corrupt the mind (which has power to put down our passions), although thou set it by a treasure, so far from doing it any good, you have inflicted the very greatest loss, and hast harmed your whole soul. 4. Do you see how by those very things, through which most especially men everywhere affect wickedness, even by these most of all He deters them from it, and brings them back to virtue? Again, with what intent do you bury it in the earth? That it may be kept in safety? But here too again it is the contrary, says He. And thus, as in dealing with him that for vainglory fasts and gives alms and prays, by those very things which he most desires He had allured him not to be vainglorious:— It is true that hereafter He displayed more clearly the evil effect of this on the mind, I mean, when He made mention of the thorns; Matthew 13:22 but for the present, even here He has strikingly intimated the same, by representing him as darkened who is beside himself in this way. And as they that are in darkness see nothing distinct, but if they look at a rope, they suppose it to be a serpent, if at mountains and ravines, they are dead with fear; so these also: what is not alarming to them that have sight, that they regard with suspicion. Thus among other things they tremble at poverty: or rather not at poverty only, but even at any trifling loss. Yea, and if they should lose some little matter, those who are in want of necessary food do not so grieve and bewail themselves as they. At least many of the rich have come even to the halter, not enduring such ill fortune: and to be insulted also, and to be despitefully used, seems to them so intolerable, that even because of this again many have actually torn themselves from this present life. For to everything wealth had made them soft, except to the waiting on it. Thus, when it commands them to do service unto itself, they venture on murders, and stripes, and revilings, and all shame. A thing which comes of the utmost wretchedness; to be of all men most effeminate, where one ought to practise self-command, but where more caution was required, in these cases again to become more shameless and obstinate. Since in fact the same kind of thing befalls them, as one would have to endure who had spent all his goods on unfit objects. For such an one, when the time of necessary expenditure comes on, having nothing to supply it, suffers incurable evils, forasmuch as all that he had has been ill spent beforehand. And as they that are on the stage, skilled in those wicked arts, do in them go through many things strange and dangerous, but in other necessary and useful things none so ridiculous as they; even so is it with these men likewise. For so such as walk upon a stretched rope, making a display of so much courage, should some great emergency demand daring or courage, they are not able, neither do they endure even to think of such a thing. Just so they likewise that are rich, daring all for money, for self-restraint's sake endure not to submit to anything, be it small or great. And as the former practise both a hazardous and fruitless business; even so do these undergo many dangers and downfalls, but arrive at no profitable end. Yea, they undergo a twofold darkness, both having their eyes put out by the perversion of their mind, and being by the deceitfulness of their cares involved in a great mist. Wherefore neither can they easily so much as see through it. For he that is in darkness, is freed from the darkness by the mere appearance of the sun; but he that has his eyes mutilated not even when the sun shines; which is the very case of these men: not even now that the Sun of Righteousness has shone out, and is admonishing, do they hear, their wealth having closed their eyes. And so they have a twofold darkness to undergo, part from themselves, part from disregard to their teacher. 5. Let us then give heed unto Him exactly, that though late we may at length recover our sight. And how may one recover sight? If you learn how you were blinded. How then were you blinded? By your wicked desire. For the love of money, like an evil humor which has collected upon a clear eyeball, has caused the cloud to become thick. But even this cloud may be easily scattered and broken, if we will receive the beam of the doctrine of Christ; if we will hear Him admonishing us, and saying,
6. But if you tell me of the time, and the delay of the recompence, I too can point out and tell how much you receive back even here: and besides all this, from the very things of this life, I will try to convict you of making this excuse to no purpose. I mean, that even in the present life you provide many things which you are not yourself to enjoy; and should any one find fault, you plead your children and their children, and so thinkest you have found palliation enough for your superfluous labors. For when in extreme old age you are building splendid houses, before the completion of which (in many instances) you will have departed; when you plant trees, which will bear their fruit after many years; when you are buying properties and inheritances, the ownership of which you will acquire after a long time, and art eagerly busy in many other such things, the enjoyment whereof you will not reap; is it indeed for your own sake, or for those to come after, that you are so employed? How then is it not the utmost folly, here not at all to hesitate at the delay of time; and this though you are by this delay to lose all the reward of your labors: but there, because of such waiting to be altogether torpid; and this, although it bring you the greater gain, and although it convey not your good things on to others, but procure the gifts for yourself. But besides this, the delay itself is not long; nay, for those things are at the doors, and we know not but that even in our own generation all things which concern us may have their accomplishment, and that fearful day may arrive, setting before us the awful and incorruptible tribunal. Yea, for the more part of the signs are fulfilled, and the gospel moreover has been preached in all parts of the world, and the predictions of wars, and of earthquakes, and of famines, have come to pass, and the interval is not great. But is it that thou dost not see any signs? Why, this self-same thing is a very great sign. For neither did they in Noah's time see any presages of that universal destruction, but in the midst of their playing, eating, marrying, doing all things to which they were used, even so they were overtaken by that fearful judgment. And they too in Sodom in like manner, living in delight, and suspecting none of what befell them, were consumed by those lightnings, which then came down upon them. Considering then all these things, let us betake ourselves unto the preparation for our departure hence. For even if the common day of the consummation never overtake us, the end of each one is at the doors, whether he be old or young; and it is not possible for men after they have gone hence, either to buy oil any more, or to obtain pardon by prayers, though he that entreats be Abraham, Luke 16:24 or Noah, or Job, or Daniel. Ezekiel 14:14 While then we have opportunity, let us store up for ourselves beforehand much confidence, let us gather oil in abundance, let us remove all into Heaven, that in the fitting time, and when we most need them, we may enjoy all: by the grace and love towards man of our Lord Jesus Christ, to whom be the glory, and the might, now and always, and forever and ever. Amen.
Do you see how by degrees He withdraws us from the things that now are, and at greater length introduces what He has to say, touching voluntary poverty, and casts down the dominion of covetousness? For He was not contented with His former sayings, many and great as they were, but He adds others also, more and more alarming. For what can be more alarming than what He now says, if indeed we are for our riches to fall from the service of Christ? Or what more to be desired, if indeed, by despising wealth, we shall have our affection towards Him and our charity perfect? For what I am continually repeating, the same do I now say likewise, namely, that by both kinds He presses the hearer to obey His sayings; both by the profitable, and by the hurtful; much like an excellent physician, pointing out both the disease which is the consequence of neglect, and the good health which results from obedience. See, for instance, what kind of gain He signifies this to be, and how He establishes the advantage of it by their deliverance from the contrary things. Thus, But He sets it not down directly, rather He establishes it first upon general considerations, saying thus; Then, as adding to the force of it, He says, 2. Having thus, you see, spoken generally, that He might persuade the hearer to be an uncorrupt judge of His words, and to sentence according to the very nature of the things; when he has made sure of his assent, then, and not till then, He discovers Himself. Thus He presently adds,
Now He calls mammon here 3. Having now, as you see, in all ways taught the advantage of contemning riches, as well for the very preservation of the riches, as for the pleasure of the soul, and for acquiring self-command, and for the securing of godliness; He proceeds to establish the practicability of this command. For this especially pertains to the best legislation, not only to enjoin what is expedient, but also to make it possible. Therefore He also goes on to say,
That is, lest they should say,
From what we have already, thus saying:
He therefore that has given the greater, how shall He not give the less? He that has fashioned the flesh that is fed, how shall He not bestow the food? Wherefore neither did He simply say,
Thus, saying no more of the soul, since it receives not increase, He discoursed of the body only; hereby making manifest this point also, that not the food increases it, but the providence of God. Which Paul showing also in other ways, said, From what we have already, then, He urges us in this way: and from examples of other things, by saying,
Matthew 6:26 Thus, lest any should say, 4. However, some of the ungodly have come to so great a pitch of madness, as even to attack His illustration. Because, say they, it was not meet for one strengthening moral principle, to use natural advantages as incitements to that end. For to those animals, they add, this belongs by nature. What then shall we say to this? That even though it is theirs by nature, yet possibly we too may attain it by choice. For neither did He say, Wherefore it were meet exceedingly to admire the consideration of our Lawgiver, in that, when He might bring forward His illustration from among men, and when He might have spoken of Moses and Elias and John, and others like them, who took no thought; that He might touch them more to the quick, He made mention of the irrational beings. For had He spoken of those righteous men, these would have been able to say, Of this lesson David also lays the foundation from old time, saying enigmatically on this wise,
5. But if you can not bear, upon hearing so high words, to release yourself from these grievous bonds, consider the unprofitableness of the thing, and so put an end to your care. For
Do you see how by that which is evident, He has manifested that also which is obscure? Thus, Let us not therefore suppose His injunctions are impossible: for there are many who duly perform them, even as it is. And if you know not of them, it is nothing marvellous, since Elias too supposed he was alone, but was told, Now as to the fact, that there are many who have attained unto this, we might show it even from those, who have practised this self-denial even in our generation. But for you, just now, it is enough to learn not to covet, and that almsgiving is a good thing; and to know that you must impart of what you have. For these things if you will duly perform, beloved, you will speedily proceed to those others also. 6. For the present therefore let us lay aside our excessive sumptuousness, and let us endure moderation, and learn to acquire by honest labor all that we are to have: since even the blessed John, when he was discoursing with those that were employed upon the tribute, and with the soldiery, enjoined them For this very reason we too are practising you in the inferior duties. Yes, because as yet, we know, the burden of voluntary poverty is too great for you, and the heaven is not more distant from the earth, than such self-denial from you. Let us then lay hold, if it be only of the lowest commandments, for even this is no small encouragement. And yet some among the heathens have achieved even this, though not in a proper spirit, and have stripped themselves of all their possessions. However, we are contented in your case, if alms are bestowed abundantly by you; for we shall soon arrive at those other duties too, if we advance in this way. But if we do not so much as this, of what favor shall we be worthy, who are bidden to surpass those under the old law, and yet show ourselves inferior to the philosophers among the heathens? What shall we say, who when we ought to be angels and sons of God, do not even quite maintain our being as men? For to spoil and to covet comes not of the gentleness of men, but of the fierceness of wild beasts; nay, worse than wild beasts are the assailers of their neighbor's goods. For to them this comes by nature, but we who are honored with reason, and yet are falling away unto that unnatural vileness, what indulgence shall we receive? Let us then, considering the measures of that discipline which is set before us, press on at least to the middle station, that we may both be delivered from the punishment which is to come, and proceeding regularly, may arrive at the very summit of all good things; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen. Matthew 6:28-29.
Having spoken of our necessary food, and having signified that not even for this should we take thought, He passes on in what follows to that which is more easy. For raiment is not so necessary as food. Why then did He not make use here also of the same example, that of the birds, neither mention to us the peacock, and the swan, and the sheep? For surely there were many such examples to take from thence. Because He would point out how very far the argument may be carried both ways: both from the vileness of the things that partake of such elegance, and from the munificence vouchsafed to the lilies, in respect of their adorning. For this cause, when He has decked them out, He does not so much as call them lilies any more, but
Matthew 6:30 And He is not satisfied even with this name, but again adds another circumstance of vileness, saying, Do you see everywhere how He abounds in amplifications and intensities? And this He does, that He may touch them home: and therefore He has also added, And not till He has made His proof clear, does He proceed also to rebuke them, say ing, Hereby He teaches us not only to take no thought, but not even to be dazzled at the costliness of men's apparel. Why, such comeliness is of grass, such beauty of the green herb: or rather, the grass is even more precious than such apparelling. Why then pride yourself on things, whereof the prize rests with the mere plant, with a great balance in its favor? And see how from the beginning He signifies the injunction to be easy; by the contraries again, and by the things of which they were afraid, leading them away from these cares. Thus, when He had said, But if Solomon was surpassed by their beauty, and that not once nor twice, but throughout all his reign:— for neither can one say, that at one time He was clothed with such apparel, but after that He was so no more; rather not so much as on one day did He array Himself so beautifully: for this Christ declared by saying, After this He instructs us, not to aim at all at such ornament. See at least the end thereof; after its triumph Wherefore then did He make them so beautiful? That He might display His own wisdom and the excellency of His power; that from everything we might learn His glory. For not 2. Now when, as you see, He had demonstrated the greatness of God's providential care, and they were in what follows to be rebuked also, even in this He was sparing, laying to their charge not want, but poverty, of faith. Thus,
And yet surely all these things He Himself works. For Marvel not then, when in subsequent instances also He conceals Himself, or speaks something lowly of Himself: since for the present He had but one object, that His word might prove such as they would readily receive, and might in every way demonstrate that He was not a sort of adversary of God, but of one mind, and in agreement with the Father. Which accordingly He does here also; for through so many words as He has spent He ceases not to set Him before us, admiring His wisdom, His providence, His tender care extending through all things, both great and small. Thus, both when He was speaking of Jerusalem, He called it Now if for bare necessaries one is not to take thought, what pardon can we deserve, who take thought for things expensive? Or rather, what pardon can they deserve, who do even without sleep, that they may take the things of others? 3. Do you see how again He has both shamed them the more, and has also shown by the way, that He had commanded nothing grievous nor burdensome? As therefore when He said, He does not however stop at the rebuke, but having by this reproved and roused them, and shamed them with all strength of expression, by another argument He also comforts them, saying, And He adds along with this yet another argument. Of what kind then is it? That For indeed He is the artificer of our nature, and He knows perfectly the wants thereof. So that neither can you say, Let us not therefore be anxious, for we shall gain nothing by it, but tormenting ourselves. For whereas He gives both when we take thought, and when we do not, and more of the two, when we do not; what do you gain by your anxiety, but to exact of yourself a superfluous penalty? Since one on the point of going to a plentiful feast, will not surely permit himself to take thought for food; nor is he that is walking to a fountain anxious about drink. Therefore seeing we have a supply more copious than either any fountain, or innumerable banquets made ready, the providence of God; let us not be beggars, nor little minded. 4. For together with what has been said, He puts also yet another reason for feeling confidence about such things, saying,
Thus when He had set the soul free from anxiety, then He made mention also of Heaven. For indeed He came to do away with the old things, and to call us to a greater country. Therefore He does all, to deliver us from things unnecessary, and from our affection for the earth. For this cause He mentioned the heathens also, saying that And He said not,
For to this end also He bade us ask even those, not as though God needed reminding by us, but that we might learn that by His help we accomplish whatever we do accomplish, and that we might be made more His own by our continual prayer for these things. Do you see how by this again He would persuade them, that they shall surely receive the things present? For He that bestows the greater, much more will He give the less.
Matthew 6:4 — even so here also, in drawing them off from seeking these things, this is His persuasive topic, that He promises to bestow it on them, not seeking it, in greater abundance. Thus, to this end, says He, do I bid you not seek, not that you may not receive, but that you may receive plentifully; that you may receive in the fashion that becomes you, with the profit which you ought to have; that you may not, by taking thought, and distracting yourself in anxiety about these, render yourself unworthy both of these, and of the things spiritual; that you may not undergo unnecessary distress, and again fall away from that which is set before you. 5. By This then is His meaning here also, when He says, But when He says, And here indeed He advises, but as He proceeds, He even makes it a law, saying, But mark His tender care also, how He surpasses the affection of any father. Thus, 6. Nevertheless, after so many and so grave words, we take thought for these things, but for the things in Heaven no longer: rather we have reversed His order, on either side fighting against His sayings. For mark;
For there is not, yea, there is not any sin, that does not yield and give way to the power of repentance, or rather to the grace of Christ. Since if we would but only change, we have Him to assist us. And if you are desirous to become good, there is none to hinder us; or rather there is one to hinder us, the devil, yet has he no power, so long as you choose what is best, and so attract God to your aid. But if you are not yourself willing, but startest aside, how shall He protect you? Since not of necessity or compulsion, but of your own will, He wills you to be saved. For if you yourself, having a servant full of hatred and aversion for you, and continually going off, and fleeing away from you, wouldest not choose to keep him, and this though needing his services; much less will God, who does all things not for His own profit, but for your salvation, choose to retain you by compulsion; as on the other hand, if you show forth a right intention only, He would not choose ever to give you up, no, not whatever the devil may do. So that we are ourselves to blame for our own destruction. Because we do not approach, nor beseech, nor entreat Him, as we ought: but even if we do draw near, it is not as persons who have need to receive, neither is it with the proper faith, nor as making demand, but we do all in a gaping and listless way. 7. And yet God would have us demand things of Him, and for this accounts Himself greatly bound to you. For He alone of all debtors, when the demand is made, counts it a favor, and gives what we have not lent Him. And if He should see him pressing earnestly that makes the demand, He pays down even what He has not received of us; but if sluggishly, He too keeps on making delays; not through unwillingness to give, but because He is pleased to have the demand made upon Him by us. For this cause He told you also the example of that friend, who came by night, and asked a loaf; Luke 11:5-8 and of the judge that feared not God, nor regarded men. Luke 18:1-8 And He stayed not at similitudes, but signified it also in His very actions, when He dismissed that Phœnician woman, having filled her with His great gift. For through her He signified, that He gives to them that ask earnestly, even the things that pertain not to them. So that though thou be no friend, though thou be not demanding your due, though you have devoured your Father's substance, and have been a long time out of sight, though without honor, though last of all, though thou approach Him angry, though much displeased; be willing only to pray, and to return, and you shall receive all, and shall quickly extinguish the wrath and the condemnation. But, 8. Let us therefore draw near unto Him, and say, Which also itself again is an instance of providential care: that even when He sees us unworthy to receive good, He withholds His benefits, lest He render us careless. But if we change a little, even but so much as to know that we have sinned, He gushes out beyond the fountains, He is poured forth beyond the ocean; and the more you receive, so much the more does He rejoice; and in this way is stirred up again to give us more. For indeed He accounts it as His own wealth, that we should be saved, and that He should give largely to them that ask. And this, it may seem, Paul was declaring when He said, that He is Let us not therefore despair, but having so many motives and good hopes, though we sin every day, let us approach Him, entreating, beseeching, asking the forgiveness of our sins. For thus we shall be more backward to sin for the time to come; thus shall we drive away the devil, and shall call forth the lovingkindness of God, 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 forever and ever. Amen. |
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