Opening
Matthew 2:2.
Matt. II. 2.
And when they had come into the house, they saw the young child with Mary his mother.
And when they had come into the house, they saw the young Child with Mary His mother.
How then does Luke say that He was lying in the manger? Because at the birth she immediately laid Him there (for, as was likely, in that large gathering for the census, they could find no house; which Luke also indicates by saying, "Because there was no room," she laid Him there). But afterwards she picked Him up and held Him on her lap. For no sooner had she arrived at Bethlehem than she completed her labor, so that from this you may also learn the whole dispensation (oikonomia), and that these things did not happen at random or by chance, but that they all were being accomplished according to some divine foreknowledge and prophetic plan.
How then says Luke, that He was lying in the manger? Because at the birth indeed she presently laid Him there (for, as was not unlikely, in that large assemblage for the taxing, they could find no house; which Luke also signifies, by saying, Because there was no room, she laid Him there); but afterwards she took Him up, and held Him on her knees. For no sooner was she arrived at Bethlehem than she brought her pangs to an end, that you may thence also learn the whole dispensation, and that these things were not done at random, or by chance, but that they all were in course of accomplishment, according to some Divine foreknowledge, and prophetic order.
But what made them worship? The Virgin was not distinguished, the house was not remarkable, and nothing else they saw was likely to amaze or attract them. Yet they not only worshiped but also opened their treasures and offered gifts—gifts not as to a man, but as to God. The frankincense and myrrh were a symbol of this. So what motivated them? The same thing that moved them to leave home and travel such a long journey: both the star and the illumination God worked in their minds, guiding them gradually toward more perfect knowledge. Surely, if this had not been the case, with everything visible being ordinary, they would not have shown such great honor. Therefore none of the outward circumstances was impressive in that situation—it was a manger, a shed, and a mother in humble circumstances—to display clearly before your eyes the love of wisdom of those wise men, and to prove to you that they approached Him not as a mere man, but as a God and Benefactor. For this reason they were not put off by anything they saw outwardly, but even worshiped and brought gifts—gifts that were not only free from Jewish materialism, in that they did not sacrifice sheep and calves, but also came close to the self-offering of the Church, for what they offered to Him was knowledge and obedience and love.
But what was it that induced them to worship? For neither was the Virgin conspicuous, nor the house distinguished, nor was any other of the things which they saw apt to amaze or attract them. Yet they not only worship, but also open their treasures, and offer gifts; and gifts, not as to a man, but as to God. For the frankincense and the myrrh were a symbol of this. What then was their inducement? That which wrought upon them to set out from home and to come so long a journey; and this was both the star, and the illumination wrought of God in their mind, guiding them little by little to the more perfect knowledge. For, surely, had it not been so, all that was in sight being ordinary, they would not have shown so great honor. Therefore none of the outward circumstances was great in that instance, but it was a manger, and a shed, and a mother in poor estate; to set before your eyes, naked and bare, those wise men's love of wisdom, and to prove to you, that not as mere man they approached Him, but as a God, and Benefactor. Wherefore neither were they offended by ought of what they saw outwardly, but even worshipped, and brought gifts; gifts not only free from Judaical grossness, in that they sacrificed not sheep and calves, but also coming near to the self-devotion of the Church, for it was knowledge and obedience and love that they offered unto Him.
And being warned by God in a dream not to return to Herod, they departed to their own country by another route.
And being warned of God in a dream that they should not return unto Herod, they departed into their own country another way. Matthew 2:12
Notice from this their faith—how they were not offended but remained teachable and thoughtful. They were not troubled, nor did they argue with themselves, saying, "Yet if this Child is great and has any power, what need is there of flight and a secret escape? And why is it that when we have come openly and boldly, and have stood against such a great people and against a king's fury, the angel sends us out of the city like runaways and fugitives?" But they said or thought none of these things. For this above all belongs to faith: not to demand an explanation of what is commanded, but simply to obey the orders given to us.
See from this also their faith, how they were not offended, but are docile, and considerate; neither are they troubled, nor reason with themselves, saying, And yet, if this Child be great, and has any might, what need of flight, and of a clandestine retreat? And wherefore can it be, that when we have come openly and with boldness, and have stood against so great a people, and against a king's madness, the angel sends us out of the city as runaways and fugitives? But none of these things did they either say or think. For this most especially belongs to faith, not to seek an account of what is enjoined, but merely to obey the commandments laid upon us.
And when they had left, look—an angel appears to Joseph in a dream, saying, "Get up and take the young Child and His mother, and flee into Egypt." Matthew 2:13
2. And when they were departed, behold, an angel appears to Joseph in a dream, saying, Arise, and take the young Child and His mother, and flee into Egypt. Matthew 2:13
There is something here worth examining, both concerning the magi and concerning the Child. Even if they were not troubled but received everything with faith, it is still worthy of our investigation why they and the young Child are not preserved by remaining there. Instead, the magi go as fugitives into Persia, while He goes with His mother into Egypt. But what should have happened instead? Should He have fallen into the hands of Herod, and having fallen, not have been killed? No, because then He would not have been thought to have taken flesh upon Himself; the greatness of the Economy would not have been believed.
There is something here worth inquiring into, both touching the magi, and touching the Child; for if even they were not troubled, but received all with faith, it is worthy of examination on our part, why they and the young Child are not preserved, continuing there, but they as fugitives go into Persia, He with His mother into Egypt. But what? Should He have fallen into the hands of Herod, and having fallen, not have been cut off? Nay, He would not have been thought to have taken flesh upon Him; the greatness of the Economy would not have been believed.
If people have dared to claim that His taking on human flesh is a fiction even while these events are happening and many circumstances are being arranged mysteriously in a human manner, to what degree of impiety would they have fallen if He had done everything in a way befitting His Godhead and according to His own power?
For if, while these things are taking place, and many circumstances are being ordered mysteriously after the manner of men, some have dared to say that His assumption of our flesh is a fable; in what degree of impiety would they not have been wrecked had He done all in a manner becoming His Godhead, and according to His own power?
Concerning the wise men, He sends them away quickly, both commissioning them as teachers to the land of Persia and at the same time stopping the king's madness, so that he might learn he was attempting impossible things and might put out his anger and give up this useless effort. For it is worthy of His power not only to defeat His enemies openly but also to deceive them with ease. He did this same thing to the Egyptians in the case of the Jews. Though He had the power to transfer their wealth openly into the hands of the Hebrews, He told them to do it secretly and with cunning. This, no less than the other miracles, made Him frightening to His enemies. At least the people of Ashdod and all the others, when they had captured the ark and been struck down, afterward warned their countrymen not to fight or set themselves against Him. Along with the other miracles, they brought this one forward, saying, "Why harden your hearts as Egypt and Pharaoh hardened theirs? When He had mocked them, did He not then send out His people, and they departed?" They said this because they considered this latest sign no less effective than those other signs done openly in demonstrating His power and greatness. The same thing happened on this occasion too—something sufficient to astonish the tyrant. Consider what Herod must have felt, and how his very breath must have stopped when he was deceived by the wise men and laughed at in this way. What if he did not become better? It is not the fault of the one who arranged all this so wonderfully, but rather the fault of Herod's excessive madness, refusing to yield even to those things that had the power to persuade him and turn him away from his wickedness. Instead, he went on still further, receiving an even sharper punishment for such great foolishness.
As to the wise men, He sends them off quickly, at once both commissioning them as teachers to the land of the Persians, and at the same time intercepting the madness of the king, that he might learn that he was attempting things impossible, and might quench his wrath, and desist from this his vain labor. For not alone openly to subdue His enemies, but also to deceive them with ease, is worthy of His power. Thus, for example, He deceived the Egyptians also in the case of the Jews, and having power to transfer their wealth openly into the hands of the Hebrews, He bids them do this secretly and with craft; and this surely, not less than the other miracles, made Him an object of terror to His enemies. At least, they of Ascalon, and all the rest, when they had taken the ark, and being smitten, did after that devise their countrymen not to fight, nor to set themselves against Him, with the other miracles brought this also forward, saying, Wherefore harden ye your hearts, as Egypt and Pharaoh hardened? When He had mocked them, did He not after that send forth His people, and they departed? Now this they said, as accounting this fresh one not inferior to those other signs that had been done openly, towards the demonstration of His power, and of His greatness. And the like ensued on this occasion too; a thing sufficient to astonish the tyrant. For consider what it was natural for Herod to feel, and how his very breath would be stopped, deceived as he was by the wise men, and thus laughed to scorn. For what, if he did not become better? It is not His fault, who marvellously ordered all this, but it is the excess of Herod's madness, not yielding even to those things which had virtue to have persuaded him, and deterred him from his wickedness, but going on still further, to receive a yet sharper punishment for folly so great.
But why, someone might ask, is the young Child sent into Egypt? First, the evangelist himself has mentioned the reason, saying, "That it might be fulfilled, Out of Egypt have I called my Son." At the same time, from that point forward, the beginnings of good hope were proclaimed to the world. That is, since Babylon and Egypt were, more than anywhere else on earth, consumed with the flame of ungodliness, He was signifying from the very beginning that He intends to correct and restore both. By doing this, He was leading people to expect His blessings for the whole world as well. To the one He sent the wise men, and the other He Himself visited with His mother.
3. But wherefore, it may be said, is the young Child sent into Egypt? In the first place, the evangelist himself has mentioned the cause, saying, That it might be fulfilled, Out of Egypt have I called my Son. And at the same time beginnings of fair hopes were thenceforth proclaimed before to the world. That is, since Babylon and Egypt, most in the whole earth, were burnt up with the flame of ungodliness, He, signifying from the first that He means to correct and amend both, and inducing men hereby to expect His bounties in regard of the whole world likewise, sent to the one the wise men, the other He Himself visited with His mother.
And besides what I have already said, there is another lesson we can learn from this that significantly contributes to true self-discipline in us. What kind of lesson is it? To expect from the very beginning that we will face temptations and plots. See, for example, how this was the case right from Christ's birth. Notice at His birth: first a tyrant raging, then a flight taking place, and departure beyond the border. And though guilty of no crime, His mother is exiled into the land of barbarians. The purpose is this: when you hear these things—supposing you were considered worthy to serve in some spiritual ministry, and then find yourself suffering terrible troubles and enduring countless dangers—you should not be greatly distressed or say, "What is happening? Surely I ought to be crowned and celebrated, and be glorious and illustrious for fulfilling the Lord's commandment." Rather, having this example before you, you should bear all things nobly, knowing that this is especially the pattern of all spiritual matters: to have trials and temptations accompanying them at every turn. See how this applies not only to the mother of the young Child, but also to those foreigners, since they for their part withdrew secretly in the condition of fugitives. And she again, who had never crossed the threshold of her house, is commanded to undergo such a long and difficult journey because of this wonderful birth and her spiritual labor.
And besides what I have said, there is another lesson also, which we are hereby taught, tending not slightly to true self-command in us. Of what kind then is it? To look from the beginning for temptations and plots. See, for instance, how this was the case even at once from His swaddling clothes. Thus you see at His birth, first a tyrant raging, then flight ensuing, and departure beyond the border; and for no crime His mother is exiled into the land of the barbarians: that you, hearing these things (supposing you thought worthy to minister to any spiritual matter, and then to see yourself suffering incurable ills, and enduring countless dangers), should not be greatly troubled, nor say, What can this be? Yet surely I ought to be crowned and celebrated, and be glorious and illustrious for fulfilling the Lord's commandment: but that having this example, you might bear all things nobly, knowing that this especially is the order of all things spiritual, to have everywhere temptations in the same lot with them. See at least how this is the case not only with regard to the mother of the young Child, but also of those barbarians; since they for their part retire secretly in the condition of fugitives; and she again, who had never passed over the threshold of her house, is commanded to undergo so long a journey of affliction, on account of this wonderful birth, and her spiritual travail.
And look at this wonder again. Palestine plots against Him, and Egypt receives and preserves Him who is the target of these plots. For it seems that types occurred not only in the case of the patriarch's sons, but also in our Lord's own case. In many instances, we can be sure, His actions at that time were prophetic declarations of what would happen afterward—for example, in the matter of the donkey and the colt.
And behold a wonder again. Palestine plots, and Egypt receives and preserves Him that is the object of the plots. For, as it appears, not only in the instance of the sons of the patriarch did types take place, but also in our Lord's own case. In many instances, we are sure, His doings at that time were prophetic declarations of what was to happen afterwards; as, for example, in the matter of the ass and the colt.
Now after the angel appeared in this way, he does not speak with Mary, but with Joseph. And what does he say? "Arise, and take the young Child and His mother." Here, he no longer says "your wife," but "His mother." For after the birth had taken place, the suspicion was removed, and the husband was reassured, from that point forward the angel speaks openly, calling neither the child nor the wife his own. Instead, he says "take the young Child and His mother, and flee into Egypt." He also mentions the reason for the flight: "For Herod," he says, "will seek the young Child's life."
4. Now the angel having thus appeared, talks not with Mary, but with Joseph; and what says he? Arise, and take the young Child and His mother. Here, he says not any more, your wife, but His mother. For after that the birth had taken place, and the suspicion was done away, and the husband appeased, thenceforth the angel talks openly, calling neither child nor wife his, but take the young Child and His mother, and flee into Egypt; and he mentions the cause of the flight: For Herod, says he, will seek the young Child's life.
Joseph, when he heard these things, was not offended, nor did he say, "This is hard to understand: Didn't you just say that He would save His people? And now He cannot even save Himself, but we must flee and go far from home and be away for a long time. The facts contradict the promise." No, he said none of these things (for the man was faithful). Nor was he anxious about the time of his return, even though the angel had left it indefinite, saying: "Stay there until I tell you." But nevertheless, he did not even flinch at this, but submitted and obeyed, undergoing all the trials with joy.
Joseph, when he had heard these things, was not offended, nether did he say, The thing is hard to understand: Did you not say just now, that He should save His people?' and now He saves not even Himself: but we must fly, and go far from home, and be a long time away: the facts are contrary to the promise. Nay, none of these things does he say (for the man was faithful): neither is he curious about the time of his return; and this though the angel had put it indefinitely thus: Be there until I tell you. But nevertheless, not even at this did he shudder, but submits and obeys, undergoing all the trials with joy.
And this is because God, who is full of love for humanity, mixed pleasant things in with these hardships. This is indeed his way with all the saints—he makes neither their dangers nor their relief continuous, but weaves the life of all righteous people out of both. This is exactly what he did here as well. Consider: Joseph saw the Virgin pregnant, which threw him into distress and extreme trouble, since he suspected the girl of adultery. But immediately the angel was there to remove his suspicion and take away his fears. And when he saw the young child born, he experienced the greatest joy. Again, serious danger followed this joy—the city was troubled and the king in his madness was searching for the one who had been born. But this trouble was again followed by another joy: the star and the worship of the wise men. Again, after this pleasure came fear and danger, for Herod, scripture says, is seeking the young child's life, and he must flee and withdraw himself as any mortal might, since the time for working miracles was not yet appropriate. For if he had performed wonders from earliest infancy, he would not have been considered a man.
And this because God, who is full of love to man, did with these hardships mingle things pleasant also; which indeed is His way with regard to all the saints, making neither their dangers nor their refreshment continual, but weaving the life of all righteous men, out of both the one and the other. This very thing He did here also: for consider, Joseph saw the Virgin with child; this cast him into agitation and the utmost trouble, for he was suspecting the damsel of adultery. But straightway the angel was at hand to do away his suspicion, and remove his fears; and seeing the young child born, he reaped the greatest joy. Again, this joy no trifling danger succeeds, the city being troubled, and the king in his madness seeking after Him that was born. But this trouble was again succeeded by another joy; the star, and the adoration of the wise men. Again, after this pleasure, fear and danger; For Herod, says he, is seeking the young Child's life, and He must needs fly and withdraw Himself as any mortal might: the working of miracles not being seasonable as yet. For if from His earliest infancy He had shown forth wonders, He would not have been accounted a Man.
Because of this, I should add, a temple is not constructed all at once; rather, a normal conception takes place, a period of nine months passes, there are birth pangs, a delivery, nursing, silence for such a long time, and He awaits the age appropriate to manhood—so that by all these means acceptance might be gained for the mystery of His Economy.
Because of this, let me add, neither is a temple framed at once; but a regular conception takes place, and a time of nine months, and pangs, and a delivery, and giving suck, and silence for so long a space, and He awaits the age proper to manhood; that by all means acceptance might be won for the mystery of His Economy.
But someone might ask, why then were even these signs performed at the beginning? They were done for His mother's sake, for Joseph's sake, for Simeon's sake (who was soon to depart), for the shepherds' sake, for the wise men's sake, and for the Jews' sake. If the Jews had been willing to pay careful attention to what was happening, they too would have gained no small benefit from this event in relation to what was to come.
But wherefore then, one may say, were even these signs wrought at the beginning? For His mother's sake; for the sake of Joseph and of Simeon, who was presently to depart; for the sake of the shepherds and of the wise men; for the sake of the Jews. Since they, had they been willing to mind diligently what was taking place, would from this event also have reaped no small advantage in regard of what was to come.
But if the prophets don't mention what relates to the wise men, don't be troubled. They neither foretold everything, nor were they silent about everything. For just as seeing those things come to pass without any warning would naturally cause much astonishment and trouble, so also to have been informed of everything would incline the hearer to become drowsy, and would have left nothing for the evangelists to add.
But if the prophets do not mention what relates to the wise men, be not troubled; for they neither foretold all things, nor were they silent touching all. For as without any warning to see those things coming to pass, would naturally occasion much astonishment and trouble; so also to have been informed of all would dispose the hearer to sleep, and would have left nothing for the evangelists to add.
And if the Jews should raise a question about the prophecy and say that the words "Out of Egypt have I called my Son" were spoken concerning themselves, we would tell them this: It is a law of prophecy that in many cases much of what is spoken about one group of people is actually fulfilled in another. An example of this is what was said about Simeon and Levi: "I will divide them," He says, "in Jacob, and scatter them in Israel." Yet this did not come to pass in them personally, but in their descendants. And Noah's statement about Canaan came to pass in the Gibeonites, who were Canaan's descendants. And you can see that the same thing happened concerning Jacob, for those blessings that say "Be lord over your brother" and "let your father's sons worship you" were not accomplished in him personally (how could they be, when he was in fear and trembling and worshiped his brother over and over again?), but they were accomplished in his offspring. The very same thing can be said in this case as well. For which may be called the truer son of God: the one who worships a calf and is joined to Baalpeor and sacrifices his sons to demons, or He who is a Son by physis and honors Him who begot Him? So unless this man had come, the prophecy would not have received its proper fulfillment. It is also worth observing that the evangelist suggests the same thing by the phrase "that it might be fulfilled," implying that it would not have been fulfilled unless He had come.
5. And if the Jews should raise a question touching the prophecy, and say, that the words, Out of Egypt have I called my Son, were uttered concerning themselves; we would tell them, This is a law of prophecy, that in many cases much that is spoken of one set of persons is fulfilled in another; of which kind is that which is said touching Simeon and Levi, I will divide them, says He, in Jacob, and scatter them in Israel. Genesis 49:7 And yet not in themselves did this come to pass, but in their descendants; and Noah's saying again about Canaan, came to pass in the Gibeonites, Canaan's descendants. And that concerning Jacob one may see to have so come to pass; for those blessings which say, Be lord over your brother, and let your father's sons worship you, Genesis 27:19 had no accomplishment in himself (how could they, he being in fear and trembling, and worshipping his brother over and over again? Genesis 33:3), but in his offspring they had. The very same may be said in this case also. For which may be called the truer son of God, he that worships a calf, and is joined to Baalpeor and sacrifices his sons to devils? Or He that is a Son by nature, and honors Him that begot Him? So that, except this man had come, the prophecy would not have received, its due fulfillment. It is worth observing, too, that the evangelist intimates the same by the phrase, that it might be fulfilled; implying that it would not have been fulfilled, unless He had come.
And this brings no small glory and distinction to the Virgin: the very thing that was the whole people's special source of praise, she also would now have as her own. I mean that whereas they were proud of their coming up from Egypt and used to boast of it (which the prophet was also hinting at when he said, Have I not brought up the strangers from Cappadocia, and the Assyrians from the pit), He makes this distinction belong to the Virgin as well.
And this makes the Virgin also in no common degree glorious and distinguished; that the very thing which was the whole people's special endowment in the way of praise, she also might thenceforth have for her own. I mean, that whereas they were proud of their coming up from Egypt, and used to boast of it (which indeed the prophet also was hinting at, when he said, Have I not brought up the strangers from Cappadocia, and the Assyrians from the pit), He makes this pre-eminence belong to the Virgin likewise.
Rather, both the people and the patriarch, by going down to Egypt and coming up from there, were together completing the type of this His return. Just as they went down to avoid death by famine, so He went down to avoid death by conspiracy. But whereas they were delivered from the famine for a time when they arrived, this man, when He had gone down, sanctified the whole land by setting His foot on it.
Rather, however, both the people and the patriarch, going down there, and coming up thence, were together completing the type of this His return. Thus, as they went down to avoid death by famine, so He death by conspiracy. But whereas they on their arrival were for the time delivered from the famine, this man, when He had gone down, sanctified the whole land, by setting His foot thereon.
At least we can observe how, in the midst of His humiliations, the signs of His Godhead are revealed. Thus, first of all, when the angel said "Flee into Egypt," he did not promise to travel with them, either as they went down or when they returned. This indicated that they had a great fellow-traveler: the Child who had been born. He was such a one that He actually changed all things immediately upon His appearing, and worked so that His enemies would serve in many ways this Economy. Thus the magi and barbarians, leaving behind their fathers' superstition, came to worship. Thus Augustus served the birth at Bethlehem through the decree for the census. Egypt received and preserved Him when He was driven from His home and plotted against, and obtained a kind of first step toward her union with Him. So when in later times she would hear Him preached by the apostles, she could at least boast of this: that she had received Him first. And yet this privilege belonged to Palestine alone, but the second proved more fervent than the first.
At least it is observable how, in the midst of His humiliations, the tokens of His Godhead are disclosed. Thus, first of all, the angel saying, Flee into Egypt, did not promise to journey with them, either in their descent or return; intimating that they have a great fellow-traveller, the Child that had been born; such an one as actually changed all things immediately on His appearing, and wrought so that His enemies should minister in many ways to this Economy. Thus magi and barbarians, leaving the superstition of their fathers, have come to worship: thus Augustus ministers to the birth at Bethlehem by the decree for the taxing; Egypt receives and preserves Him, driven from His home, and plotted against, and obtains a sort of first impulse towards her union unto Him; so that when in after-time she should hear Him preached by the apostles, she might have this at least to glory of, as having received Him first. And yet this privilege did belong unto Palestine alone; but the second proved more fervent than the first.
And now, if you were to come to the Egyptian desert, you would see this desert become better than any paradise. You would see ten thousand choirs of angels in human form, nations of martyrs, and companies of virgins. You would see all the devil's tyranny put down, while Christ's kingdom shines forth in its brightness. And the mother of poets, wise men, and magicians—these were just inventions of foolish old women—but the real philosophy, worthy of heaven, is this which was declared to them by the fishermen. And for this very reason, together with their great exactness in doctrine, they also exhibit extreme seriousness in their way of life. For when they have stripped themselves of all they have and are crucified to the whole world, they press on even further, using the labor of their bodies to nourish those who are in need. For they do not think it right to be idle during the day just because they fast and keep watch. Instead, they spend their nights in holy hymns and vigils, and their days in prayers, while at the same time laboring with their own hands, imitating the zeal of the apostle. For if he, when the whole world was looking to him, still occupied a workshop and practiced a craft for the sake of nourishing those in need—and being thus employed did not even sleep at night—how much more, they say, is it fitting that we, who have taken up our dwelling in the wilderness and have nothing to do with the turmoil in the cities, should use the leisure of our quiet for spiritual labors!
6. And now, should you come unto the desert of Egypt, you will see this desert become better than any paradise, and ten thousand choirs of angels in human forms, and nations of martyrs, and companies of virgins, and all the devil's tyranny put down, while Christ's kingdom shines forth in its brightness. And the mother of poets, and wise men, and magicians, were but inventions of sottish old women, but the real philosophy, and worthy of heaven, is this, which was declared unto them by the fishermen. And for this very cause, together with their so great exactness in doctrine, they exhibit also by their life that extreme seriousness. For when they have stripped themselves of all that they have, and are crucified to the whole world, they urge their course on again yet farther, using the labor of their body for the nourishment of them that be in need. For neither, because they fast and watch, do they think it meet to be idle by day; but their nights they spend in the holy hymns and in vigils, and their days in prayers, and at the same time in laboring with their own hands imitating the zeal of the apostle. For if he when the whole world was looking unto him for the sake of nourishing them that were in need, both occupied a workshop, and practised a craft, and being thus employed did not so much as sleep by night; how much more, say they, is it meet that we, who have taken up our abode in the wilderness, and have nothing to do with the turmoils in the cities, should use the leisure of our quiet for spiritual labors!
Let us all be ashamed—both the rich and the poor among us—when those who have nothing at all except a body and hands force their way forward and eagerly strive to find from there a supply for the poor, while we, having endless stores within our reach, do not even touch what we have in excess for these purposes. What kind of defense will we have then, I ask you? And what sort of excuse?
Let us then be ashamed all of us, both they that are rich, and they that are poor, when those having nothing at all but a body only and hands, force their way on and strive eagerly to find thence a supply for the poor; while we, having endless stores within, touch not even our superfluities for these objects. What kind of plea shall we have then, I pray you? And what sort of excuse?
Now consider further how in the past these Egyptians were both greedy and gluttonous, along with their other vices. For there were the flesh-pots that the Jews remembered; there was the great tyranny of the belly. Nevertheless, having a willing mind, they changed, and having caught fire from Christ, they set off at once on their voyage toward heaven. And though more passionate than the rest of mankind and more headstrong, both in anger and in bodily pleasures, they imitate the incorporeal powers in meekness and in the rest of that freedom from passions which belongs to self-denial.
Yet further consider, how of old these Egyptians were both avaricious, and gluttonous, together with their other vices. For there were the flesh-pots Exodus 16:3 which the Jews remember; there, the great tyranny of the belly. Nevertheless, having a willing mind, they changed: and having caught fire from Christ, they set off at once on their voyage towards heaven; and though more ardent than the rest of mankind, and more headstrong, both in anger, and in bodily pleasures, they imitate the incorporeal powers in meekness, and in the rest of that freedom from passions which pertains unto self-denial.
If anyone has been to the countryside, he knows what I am saying. But if he has never entered those monastic dwellings, let him remember the man who even until now is on everyone's lips—the man whom Egypt produced after the apostles—the blessed and great Antony. And let him consider this: This man, too, was born in the same country as Pharaoh, yet he was not harmed by that fact. Instead, he received a divine vision and lived the kind of life that the laws of Christ require. Anyone can know this perfectly when he has read the book that contains the history of that man's life. In it he will also find much prophecy. I am referring to his prediction about those infected with the errors of Arius, and his statement about the harm that would come from them. God had shown these things to him even then and sketched out before his eyes everything that was coming. This especially demonstrates the truth that no person belonging to the heresies outside the Church has such a man to point to. But rather than depend on us for this information, look carefully at what is written in that book, and you will learn everything precisely, and from it be instructed in much self-discipline.
7. Now if any man has been in the country, he knows what I say. But if he have never entered those tabernacles, let him call to mind him who even until now is in the mouths of all men — him whom, after the apostles, Egypt brought forth — the blessed and great Antony; and let him put it to himself, This man, too, was born in the same country with Pharaoh; nevertheless he was not thereby damaged, but both had a divine vision vouchsafed him, and showed forth such a life as the laws of Christ require. And this any man shall know perfectly, when he has read the book that contains the history of that man's life; in which also he will perceive much prophecy. I allude to his prediction about those infected with the errors of Arius, and his statement of the mischief that would arise from them; God even then having shown them to him, and sketched out before his eyes all that was coming. A thing which most especially (among the rest) serves to demonstrate the truth, that no person, belonging to the heresies without, has such a man to mention. But, not to depend on us for this information, look earnestly into what is written in that book, and you will learn all exactly, and thence be instructed in much self-denial.
I offer this advice: we should not just read what is written there, but also imitate it, and make no excuse based on place, education, or our ancestors' wickedness. For if we pay attention to ourselves, none of these things will hinder us, since even Abraham had an ungodly father (Joshua 24:2), but he did not inherit his wickedness; and Hezekiah had Ahaz as his father, yet he still became dear to God. Joseph, too, while in the midst of Egypt, adorned himself with the crowns of temperance; and the Three Children, no less in the midst of Babylon and the palace, when a lavish table was set before them, showed the highest self-denial; and Moses also in Egypt, and Paul in the whole world—but nothing was a hindrance to any of these in the race of virtue.
And this advice I give, that we not merely peruse what is written there, but that we also emulate it, and make neither place, nor education, nor forefathers' wickedness an excuse. For if we will take heed to ourselves, none of these things shall be an hindrance to us, since even Abraham had an ungodly father, Joshua 24:2 but he inherited not his wickedness; and Hezekiah, Ahaz: yet nevertheless he became dear to God. And Joseph too when in the midst of Egypt, adorned himself with the crowns of temperance; and the Three Children no less in the midst of Babylon, and of the palace, when a table like those at Sybaris was set before them, showed the highest self-denial; and Moses also in Egypt, and Paul in the whole world; but nothing was to any one of these an hindrance in the race of virtue.
So let us keep all these things in mind, set aside our unnecessary arguments and excuses, and devote ourselves to the hard work that virtue demands. If we do this, we will draw more favor from God to ourselves, persuade Him to help us in our struggles, and obtain the eternal blessings. May God grant that we all attain these blessings, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and victory forever and ever. Amen.
Let us then, bearing in mind all these things, put out of the way these our superfluous pleas and excuses, and apply ourselves to those toils which the cause of virtue requires. For thus shall we both attract to ourselves more favor from God, and persuade Him to assist us in our struggles, and we shall obtain the eternal blessings; unto which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and victory for ever and ever. Amen.