Opening
Matthew 4:12.
Matt. IV. 12.
Now when Jesus heard that John had been handed over, He left for Galilee.
Now when Jesus had heard that John was delivered up, He departed into Galilee.
Why does He depart? Once again He is teaching us not to rush toward temptations, but to give way and withdraw ourselves. For it is no disgrace to avoid throwing oneself into danger, but rather to fail to stand courageously when one has fallen into it. To teach us this, then, and to calm the envy of the Jews, He withdraws to Capernaum. In doing so, He both fulfills the prophecy and hastens to catch those who will be teachers of the world, for they were, as you know, living there and practicing their trade.
1. Wherefore does He depart? Again instructing us not to go to meet temptations, but to give place and withdraw ourselves. For it is no reproach, the not casting one's self into danger, but the failing to stand manfully when fallen into it. To teach us this accordingly, and to soothe the envy of the Jews, He retires to Capernaum; at once fulfilling the prophecy, and making haste to catch the teachers of the world: for they, as you know, were abiding there, following their craft.
Notice how in every case when He is about to go to the Gentiles, He is given the opportunity by the Jews. In this instance, by plotting against His forerunner and throwing him into prison, they push Christ out into the Galilee of the Gentiles. To show that He is not speaking of only part of the Jewish nation, nor referring obscurely to all the tribes, notice how the Prophet distinguishes that place, saying: "The land of Naphtali, by the way of the sea, beyond Jordan, Galilee of the Gentiles, the people who sat in darkness saw a great light." By darkness here he does not mean physical darkness, but people's errors and ungodliness. This is why he also added, "To those who sat in the region and shadow of death, light has sprung up." So that you might understand that neither the light nor the darkness he speaks of are physical, in discussing the light he did not simply call it light, but a great light—which elsewhere he expresses by the word "True" (John 1:9)—and in describing the darkness, he called it "a shadow of death."
But mark, I pray you, how in every case when He is about to depart unto the Gentiles, He has the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles. For to show that He neither speaks of the Jewish nation by a part of it, nor signifies obscurely all the tribes; mark how the Prophet distinguishes that place, saying The land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles, the people which sat in darkness, saw great light: by darkness here not meaning that which is sensible, but men's errors and ungodliness. Wherefore he also added, They which sat in the region and shadow of death, to them light is sprung up. For that you might learn that neither the light nor the darkness which he speaks of are sensible, in discoursing of the light, he called it not merely light, but a great light which elsewhere he expresses by the word, True: John 1:9 and in describing the darkness, he termed it, a shadow of death.
Then, to suggest that they did not seek and find on their own initiative, but that God revealed Himself to them from above, he says to them, "Light is sprung up"—that is, the light appeared and shone forth by itself. It was not that they first ran toward the light. For in truth, the condition of humanity was at its worst before Christ's coming. Since they did more than walk in darkness—they sat in darkness. This is a kind of sign that they did not even hope to be delivered. For like people who do not even know where to take a step forward, they sat, overtaken by the darkness, unable even to stand any longer.
Then implying that they did not of themselves seek and find, but that God showed Himself to them from above, he says to them, Light is sprung up; that is, the light of itself sprang up and shone forth: it was not that they first ran to the light. For in truth the condition of men was at the worst before Christ's coming. Since they more than walked in darkness; they sat in darkness; a kind of sign that they did not even hope to be delivered. For as persons not even knowing where to put a step forward, so they sat, overtaken by the darkness, not being able so much as to stand any more.
From that time Jesus began to preach and to say, "Repent, for the kingdom of heaven is at hand."
2. From that time Jesus began to preach and to say, Repent; for the kingdom of heaven is at hand.
From that time: what time? After John was thrown into prison. And why did He not preach to them from the beginning? Indeed, what need was there for John at all, when the witness of His works was proclaiming Him?
From that time: what time? After John was cast into prison. And wherefore did He not preach to them from the beginning? Indeed what occasion for John at all, when the witness of His works was proclaiming Him?
So that from this you might also learn His dignity—namely, that just as the Fathers had prophets, so He too has prophets. Zechariah spoke to this purpose as well: "And you, child, shall be called a prophet of the Highest" (Luke 1:76). And this was also so that He might leave no excuse to the shameless Jews. He Himself gave this reason, saying, "John came neither eating nor drinking, and they say, 'He has a demon.' The Son of Man came eating and drinking, and they say, 'Look, a glutton and a drunkard, a friend of tax collectors and sinners.' But wisdom is justified by her children."
That hence also you might learn His dignity; namely, that as the Fathers, so He too has prophets; to which purpose Zacharias also spoke; And you, child, shall be called a prophet of the Highest. Luke 1:76 And that he might leave no occasion to the shameless Jews; which motive He himself alleged, saying, John came neither eating nor drinking, and they say, he has a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
And furthermore, it was necessary that what concerned Him should be spoken by another person first and not by Himself. For if even after both testimonies and demonstrations so numerous and so great, they still said, "You bear witness of Yourself, Your witness is not true," what would they not have said if He had come forward without John saying anything and first borne witness to Himself? For this reason, He did not preach before John, nor did He work miracles until John was cast into prison, lest the crowd should be divided in this way. Therefore John also did no miracle at all, so that by this means he might hand over the crowd to Jesus, with His miracles drawing them to Him.
And moreover it was necessary that what concerned Him should be spoken by another first and not by Himself. For if even after both testimonies and demonstrations so many and so great, they said, You bear record of Yourself, Your record is not true: John 8:13 had He, without John's saying anything, come into the midst, and first borne record Himself; what would they not have said? For this cause, neither did He preach before John, nor did He work miracles, until John was cast into prison; lest in this way the multitude should be divided. Therefore also John did no miracle at all; that by this means also might give over the multitude to Jesus, His miracles drawing them unto Him.
Again, if even after so many divine precautions John's disciples—both before and after his imprisonment—were jealous of Him, and the people suspected John rather than Him to be the Christ, what would have happened if none of these things had taken place? For this reason Matthew clearly notes that from that time He began to preach, and when He began His preaching, He also taught the same doctrine that John used to preach. And the doctrine He preached did not yet say anything about Himself, because for the time being it was a great thing even for this teaching to be received, since they did not yet have the correct understanding about Him. Therefore at the beginning He does not present anything severe or harsh, as John did when he mentioned an axe and a tree cut down, a fan and a threshing-floor, and unquenchable fire. Instead, His opening messages are gracious: the Heavens and the kingdom there are the good news He proclaims to His hearers.
Again, if even after so many divine precautions, John's disciples, both before and after his imprisonment, were jealously disposed towards Him, and the people too suspected not Him but John to be the Christ; what would not the result have been, had none of these things taken place? For this cause both Matthew distinctly notes, that from that time He began to preach; and when He began His preaching, He Himself also taught this same doctrine, which the other used to preach; and no word as yet concerning Himself does the doctrine which he preached say. Because it was for the time a great thing even for this to be received, forasmuch as they had not as yet the proper opinion about Him. Therefore also at the beginning He puts nothing severe or grievous, as the other did, mentioning an axe, and a tree cut down; a fan, and a threshing-floor, and unquenchable fire; but His preludes are gracious: the Heavens and the kingdom there are the good tidings which he declares to His hearers.
And walking by the sea of Galilee, He saw two brothers, Simon who was surnamed Peter, and Andrew his brother, casting a net into the sea, for they were fishers. And He says to them, Come after me, and I will make you fishers of men. And they left their nets and followed Him.
3. And walking by the sea of Galilee, He saw two brethren, Simon that was surnamed Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And He says unto them, Come ye after me, and I will make you fishers of men. And they left their nets, and followed Him. Matthew 4:18-19
John, however, says they were called in a different way. This makes it clear that this was a second call, and we can see this from many details. In John's account, they came to Him when John the Baptist had not yet been thrown into prison, but here it is after he was imprisoned. In John's account, Andrew calls Peter, but here Jesus calls both of them. And John says, "Jesus, seeing Simon coming, says, 'You are Simon, the son of Jonah; you shall be called Cephas,' which is translated 'a stone.'" But Matthew says he was already called by that name, for his words are "Seeing Simon who was called Peter." We can recognize this from the place where they were called and from many other details, as well as from their ready obedience and abandonment of everything. For by now they had been well instructed beforehand. So in the earlier account, we see Andrew coming into His house and hearing many things, but here, having heard a single simple word, they followed immediately. It was not unnatural for them to follow Him at the beginning and then leave Him again and return to their own trade when they saw both John thrown into prison and Jesus Himself departing. Accordingly, you see that He finds them actually fishing. But He neither forbade them at first when they intended to withdraw, nor when they had withdrawn did He let them go altogether. Instead, He gave way when they drew back from Him, and comes again to win them back—which is exactly the key principle in fishing.
And yet John says that they were called in another manner. Whence it is evident that this was a second call; and from many things one may perceive this. For there it is said, that they came to Him when John was not yet cast into prison; but here, after he was in confinement. And there Andrew calls Peter, but here Jesus calls both. And John says, Jesus seeing Simon coming, says, You are Simon, the Son of Jona, you shall be called Cephas, which is by interpretation, a stone. John 1:42 But Matthew says that he was already called by that name; for his words are, Seeing Simon that was called Peter. And from the place whence they were called, and from many other things, one may perceive this; and from their ready obedience, and abandonment of all. For now they were well instructed beforehand. Thus, in the other case, Andrew is seen coming into His house, and hearing many things; but here, having heard one bare word, they followed immediately. Since neither was it unnatural for them to follow Him at the beginning, and then leave Him again and return anew to their own craft, when they saw both John thrown into prison, and Himself departing. Accordingly you see that He finds them actually fishing. But He neither forbad them at the first when minded to withdraw, nor having withdrawn themselves, did He let them go altogether; but He gave way when they started aside from Him, and comes again to win them back; which kind of thing is the great point in fishing.
Notice both their faith and their obedience. Even though they were in the middle of their work (and you know how absorbing fishing can be), when they heard His command, they didn't delay or put it off. They didn't say, "Let us go home and talk with our relatives," but they left everything behind and followed, just as Elisha did with Elijah. This is the kind of obedience Christ requires of us: that we not delay even a single moment, even if something absolutely essential urgently demands our attention. This is why when someone else came to Him asking permission to bury his own father, He didn't even allow that—to show that we ought to value following Him above everything else.
But mark both their faith, and their obedience. For though they were in the midst of their work (and you know how greedy a thing fishing is), when they heard His command, they delayed not, they procrastinated not, they said not, let us return home, and converse with our kinsfolk, but they forsook all and followed, even as Elisha did to Elijah. 1 Kings 19:20-21 Because such is the obedience which Christ seeks of us, as that we delay not even a moment of time, though something absolutely most needful should vehemently press on us. Wherefore also when some other had come unto Him, and was asking leave to bury his own father, Matthew 8:21-22 not even this did He permit him to do; to signify that before all we ought to esteem the following of Himself.
But if you say the promise is very great, I admire them all the more for this very reason—that even though they had not yet seen any sign, they believed in such a far-reaching promise and considered everything else secondary to following Him. And they did this because they believed that by the same words that caught them, they would be able to catch others as well.
But if you should say, the promise is very great; even for this do I most admire them, for that when they had not as yet seen any sign, they believed in so great a reach of promise, and accounted all but second to that attendance. And this, because they believed that by what words they were caught, by the same they would be able to catch others also.
To these, then, such was His promise. But to James and John He says no such thing, for the obedience of those who had gone before had by this time paved the way for these. And besides, they had also heard many things about Him before.
To these, then, such was His promise: but to James and John He says no such thing. For the obedience of those that had gone before had by this time paved the way for these. And besides they had also heard many things before concerning Him.
And see how the text carefully shows us their poverty: it describes Him finding them mending their nets. Their poverty was so extreme that they were repairing what was worn out, being unable to buy new ones. And this too was at that time no small proof of virtue—their bearing poverty with ease, their supporting themselves by honest labor, their being bound to one another by the power of love, their having their father with them and attending to him.
And see how he does with exact care intimate unto us their poverty also: in that He found them sewing up their nets. So exceeding great was their poverty, that they were mending what was worn out, not being able to buy others. And this too was for the time no small proof of virtue, their beating poverty with ease, their supporting themselves by honest labor, their being bound one to another by the power of love, their having their father with them, and attending upon them.
When he had caught them, he then began to work miracles in their presence, using his deeds to confirm what John had said about him. He was constantly going to their synagogues, teaching them even by this that he was not some kind of adversary of God and deceiver, but that he had come in accordance with the Father.
4. When therefore He had caught them, then He begins in their presence to work miracles, by His deeds confirming the words of John concerning Him. And He was continually frequenting their synagogues, even by this instructing them that He was not a sort of adversary of God and deceiver, but that He had come in accordance with the Father.
When He visited their synagogues, He did not only preach but also performed miracles. This happened because whenever something strange and remarkable occurs, and any new system of governance is introduced, God typically works miracles as evidence of His power, which He provides to those who are to receive His laws. For example, when He was about to make humanity, He created an entire world and then gave the law that existed in Paradise. When He was going to give laws to Noah, He demonstrated great miracles again by reducing all creation back to its basic elements and causing that terrifying flood to dominate for a full year, and by preserving that righteous man amid such a great storm. In Abraham's time as well, He granted many signs, such as his victory in war, the plague on Pharaoh, and his rescue from dangers. When He was about to give laws to the Jews, He performed those amazing and great wonders and then gave the law. In the same way in this case, since He was going to introduce a certain elevated system of governance and tell them things they had never heard before, He confirms what He says through the display of miracles.
And while frequenting them, He did not preach only, but also showed forth miracles. And this, because on every occasion, whenever anything is done strange and surprising, and any polity is introduced, God is wont to work miracles as pledges of his power, which He affords to them that are to receive His laws. Thus, for instance, when He was about to make man, He created a whole world, and then gave him that law which he had in Paradise. And when He was to give laws to Noah, He showed forth anew great miracles, in that He reduced again the whole creation to its elements, and made that fearful sea to prevail for a full year; and in that, amid so great a tempest, He preserved that righteous man. And in the time of Abraham too He vouchsafed many signs; as his victory in the war, the plague upon Pharaoh, his deliverance from dangers. And when about to legislate for the Jews, He showed forth those marvellous and great prodigies, and then gave the law. Just so in this case also, being to introduce a certain high polity, and to tell them what they had never heard, by the display of the miracles He confirms what He says.
Since the kingdom He was preaching was not visible, He made it manifest, though invisible, through the things that could be seen.
Thus because the kingdom He was preach ing appeared not, by the things that appear, He makes it, though invisible, manifest.
Notice how carefully the evangelist avoids using too many words. He does not tell us about every single person who was healed, but instead covers countless miracles in just a few words.
And mark the evangelist's care to avoid superfluity of words; how he tells us not of every one of them that are healed, but in a few words speeds over showers of miracles.
They brought to Him, he says, everyone who was sick with various diseases and torments, those who were demon-possessed, those who were lunatic, and those who had paralysis, and He healed them.
For they brought unto Him, says he, all that were sick with various diseases, and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy, and He healed them.
But our question is this: why did He not demand faith from any of them? For He did not say what we find Him saying later, "Believe ye that I am able to do this?" because He had not yet given proof of His power. And besides, the very act of approaching Him and bringing others to Him showed no ordinary faith. For they brought them even from far away, and they would never have brought them unless they had convinced themselves of great things concerning Him.
But our inquiry is this; why it can have been that He demanded faith of none of them? For He said not, what we find Him saying after this, Believe ye that I am able to do this? Matthew 9:28 because He had not as yet given proof of His power. And besides, the very act of approaching Him, and of bringing others to Him, exhibited no common faith. For they brought them even from far; whereas they would never have brought them, unless they had persuaded themselves of great things concerning Him.
Now then, let us also follow Him, for we too have many diseases of our soul, and these especially He wants to heal. Indeed, He corrects those other kinds of diseases so that He may drive these ones out of our soul.
Now then, let us too follow Him; for we also have many diseases of our soul, and these especially He would fain heal. Since with this intent He corrects that other sort, that He may banish these out of our soul.
Let us come to Him and ask nothing related to this earthly life, but rather the forgiveness of sins. For indeed He grants it even now, if we are sincere. Just as back then His fame spread throughout Syria, so now it spreads throughout the whole world. And people ran together when they heard that He healed those who were demon-possessed—and will you, after having much greater experience of His power, not rouse yourself and run?
5. Let us therefore come unto Him, and let us ask nothing pertaining to this life, but rather remission of sins. For indeed He gives it even now, if we be in earnest. Since as then His fame went out into Syria, so now into the whole world. And they indeed ran together on hearing that He healed persons possessed: and you, after having much more and greater experience of His power, do you not rouse yourself and run?
But while they left their country, friends, and relatives, can you not endure even leaving your house for the sake of drawing near and obtaining far greater things? Or rather, we do not even require this much from you—simply leave your evil habits, and you can easily be made whole while remaining at home with your friends.
But whereas they left both country, and friends, and kinsfolk; do you not endure so much as to leave your house for the sake of drawing near, and obtaining far greater things? Or rather we do not require of you so much as this, but leave your evil habits only, and you can easily be made whole, remaining at home with your friends.
But as things are, if we have any physical illness, we do and arrange everything to get rid of what troubles us. Yet when our soul is sick, we delay and hold back. For this reason we are not freed from the other kind of ailment either, since the things that are essential have become secondary to us, and the secondary things essential. By ignoring the source of our troubles, we want to clean out the streams.
But as it is, if we have any bodily ailment, we do and contrive everything to be rid of what pains us; but when our soul is indisposed, we delay, and draw back. For which cause neither from the other sort are we delivered: since the things that are indispensable are becoming to us secondary, and the secondary indispensable; and letting alone the fountain of our ills, we would fain cleanse out the streams.
For our bodily illnesses are caused by the wickedness of the soul, as shown by the man who had been paralyzed for thirty-eight years, by the man who was lowered through the roof, and by Cain before them. We can learn this from many other examples as well. Let us therefore do away with the source of our evils, and all the streams of our diseases will be stopped. For the disease is not only paralysis, but also our sin—and sin is worse than paralysis by as much as a soul is better than a body.
For that our bodily ills are caused by the wickedness of the soul, is shown both by him that had the palsy thirty and eight years, and by him that was let down through the roof, and by Cain also before these; and from many other things likewise one may perceive this. Let us do away then with the well-spring of our evils, and all the channels of our diseases will be stayed. For the disease is not palsy only, but also our sin; and this more than that, by how much a soul is better than a body.
Let us therefore now also draw near to Him. Let us plead with Him to strengthen our paralyzed soul, and leaving behind all things that belong to this life, let us concern ourselves only with spiritual matters. Or if you still cling to these worldly things, at least think of them only after the spiritual ones.
Let us therefore now also draw near unto Him; let us entreat Him that He would brace our paralyzed soul, and leaving all things that pertain to this life, let us take account of the things spiritual only. Or if you cleave unto these also, yet think of them after the other.
Don't think lightly of sin just because you feel no pain when you sin. Instead, you should grieve all the more precisely because you don't feel the pain of your offenses. This happens not because sin doesn't bite, but because the sinning soul has become numb. Look at people who do feel their own sins—see how they cry out more bitterly than those being cut or burned. See how much they do, how much they endure, how deeply they mourn and lament, all to be freed from their troubled conscience. They wouldn't do any of this unless they were suffering intense pain in their soul.
Neither must you think lightly of it, because you have no pain in sinning; rather on this very account most of all do thou lament, that you feel not the anguish of your offenses. For not because sin bites not, does this come to pass, but because the offending soul is insensible. Regard with this view them that have a feeling of their own sins, how they wail more bitterly than such as are being cut, or burned; how many things they do, how many suffer, how greatly they mourn and lament, in order to be delivered from their evil conscience. They would not do any such thing, unless they were exceedingly pained in soul.
The best thing, then, is to avoid sin in the first place. The next best thing is to feel that we have sinned and thoroughly amend ourselves. But if we lack even this awareness, how can we pray to God and ask forgiveness for our sins when we take no account of these matters? For when you yourself, the one who has offended, are unwilling even to know that you have sinned, for what kind of offenses will you ask God for pardon? For what you don't even know about? And how will you understand the greatness of the benefit? Therefore, tell your offenses specifically, so that you may learn what you are receiving forgiveness for, and so become grateful toward your Benefactor.
The best thing then is, to avoid sin in the first instance: the next to it, is to feel that we sin, and thoroughly amend ourselves. But if we have not this, how shall we pray to God, and ask forgiveness of our sins, we who take no account of these matters? For when you yourself who hast offended art unwilling to know so much as this very fact, that you have sinned; for what manner of offenses will you entreat God for pardon? For what you know not? And how will you know the greatness of the benefit? Tell therefore your offenses in particular, that you may learn for what you receive forgiveness, that so you may become grateful towards your Benefactor.
But you—when you've offended a fellow human being—you beg friends, neighbors, and doorkeepers for help, you spend money, you waste many days visiting and pleading. And even if the person you've wronged completely rejects you once, twice, ten thousand times, you don't give up. Instead, you become even more determined and plead all the harder. Yet when the God of all is provoked, we just yawn and lean back, living luxuriously and drunkenly, carrying on with everything as usual. And when will we ever be able to appease Him? How can we fail to provoke Him even more by this very behavior? For what stirs up His indignation and wrath is not so much the sinning itself, but sinning without even feeling any pain about it. After all this, we ought to sink into the very earth and not even look at the sun or draw breath at all, because we have such a gracious Master, yet we provoke Him first and then feel no remorse for provoking Him. And yet, even when He is angry, it's not because He hates us or is turning away from us, but so that in this way at least He may draw us back to Himself. For if He continued to befriend you after being insulted, you would despise Him all the more. Therefore, to prevent this from happening, He turns away for a little while, so that He may have you with Himself forever.
But you, when it is a man whom you have provoked, entreat friends, neighbors, and door-keepers, and spendest money, and consumest many days in visiting and petitioning, and though he that is provoked utterly reject you once, twice, ten thousand times over, you despond not, but becoming more earnest you make the more entreaty; but when the God of all is provoked, we gape, and throw ourselves back, and live in luxury and in drunkenness, and do all things as usual. And when shall we be able to propitiate Him? And how shall we by this very thing fail to provoke Him so much the more? For not so much sinning, as signing without even pain, causes in Him indignation and wrath. Wherefore it were meet after all this to sink into the very earth, and not so much as to behold this sun, nor to breathe at all, for that having so placable a Master, we provoke Him first, and then have no remorse for provoking Him. And yet He assuredly, even when He is angry, does not so as hating and turning away from us, but in order that in this way at least He may win us over to Himself. For if He continued after insult befriending you, you would the more despise Him. Therefore in order that this may not be, He turns away for a little while, to have you ever with Himself.
Let us now, I ask you, take courage from His love for humanity, and let us show sincere repentance before the day comes when we can no longer benefit from it. For right now everything still depends on us, but then the Judge alone will control the verdict. So let us come before His face with confession; let us weep, let us mourn. For if we can persuade the Judge before the appointed day to forgive us our sins, then we won't even need to enter the courtroom. On the other hand, if this isn't done, He will hear our case publicly in the presence of the whole world, and we will no longer have any hope of pardon. For no one who has not dealt with their sins here, once they have departed to that place, will be able to escape giving account for them. Just as those who are taken out of these earthly prisons are brought in their chains to the place of judgment, so all souls, when they have gone away from here bound with the many chains of their sins, are led to the fearful judgment-seat. For truly our present life is nothing better than a prison. But just as when we have entered that cell, we see everyone bound with chains, so now if we look past outward appearances and enter into each person's life, into each person's soul, we will see it bound with chains more terrible than iron—and this especially if you enter into the souls of the rich. For the more people have around them, the more bound they are. Therefore, just as with regard to the prisoner, when you see him with irons on his back, on his hands, and often on his feet too, you count him most miserable for that reason, so also with the rich man, when you see him surrounded by countless affairs, don't consider him rich on that account, but rather consider him wretched for these very things. For along with these bonds, he also has a cruel jailer: the wicked love of riches. This jailer won't let him leave this prison, but provides him with thousands of fetters, guards, doors, and bolts. And when it has thrown him into the inner prison, it even persuades him to take pleasure in these bonds, so that he can't find even any hope of deliverance from the evils pressing upon him.
6. Let us now, I pray you, take courage at His love to man, and let us show forth an anxious repentance, before the day come on, which permits us not to profit thereby. For as yet all depends on us, but then He that judges has alone control over the sentence. Let us therefore come before His face with confession; let us bewail, let us mourn. For if we should be able to prevail upon the Judge before the appointed day to forgive us our sins, then we need not so much as enter into the court; as on the other hand, if this be not done, He will hear us publicly in the presence of the world, and we shall no longer have any hope of pardon. For no one of those who have not done away with their sins here, when he has departed there shall be able to escape his account for them; but as they who are taken out of these earthly prisons are brought in their chains to the place of judgment, even so all souls, when they have gone away hence bound with the manifold chains of their sins, are led to the awful judgment-seat. For in truth our present life is nothing better than a prison. But as when we have entered into that apartment, we see all bound with chains; so now if we withdraw ourselves from outward show, and enter into each man's life, into each man's soul, we shall see it bound with chains more grievous than iron: and this most especially if you enter into the souls of them that are rich. For the more men have about them, so much the more are they bound. As therefore with regard to the prisoner, when you see him with irons on his back, on his hands, and often on his feet too, you therefore most of all account him miserable; so also as to the rich man, when you see him encompassed with innumerable affairs, let him not be therefore rich, but rather for these very things wretched, in your account. For together with these bonds, he has a cruel jailor too, the wicked love of riches; which suffers him not to pass out of this prison, but provides for him thousands of fetters, and guards, and doors, and bolts; and when he has cast him into the inner prison, persuades him even to feel pleasure in these bonds; that he may not find so much as any hope of deliverance from the evils which press on him.
And if in your mind you were to expose that person's soul, you would see it not only bound, but filthy, dirty, and crawling with vermin. For the pleasures of luxury are no better than vermin—they are even more disgusting, and they destroy the body even more, along with the soul as well. They bring down upon both body and soul countless plagues of sickness.
And if in thought you were to lay open that man's soul, you would see it not bound only, but squalid, and filthy, and teeming with vermin. For no better than vermin are the pleasures of luxury, but even more abominable, and destroy the body more, together with the soul also; and upon the one and upon the other they bring ten thousand scourges of sickness.
Because of all these things, let us beg the Redeemer of our souls to break our chains, remove this cruel jailer, and free us from the weight of these iron bonds, making our spirits lighter than any wing. And as we pray to Him, let us do our part with earnestness, careful thought, and outstanding zeal. For in this way we will be able both to be quickly freed from the evils that now weigh us down and to understand what condition we were in before, and to take hold of the freedom that belongs to us. May God grant that we may all reach this, by the grace and love for humanity of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
On account then of all these things let us entreat the Redeemer of our souls, that He would both burst asunder our bands, and remove this our cruel jailor, and having set us free from the burden of those iron chains, He would make our spirits lighter than any wing. And as we entreat Him, so let us contribute our own part, earnestness, and consideration, and an excellent zeal. For thus we shall be able both in a short time to be freed from the evils which now oppress us, and to learn in what condition we were before, and to lay hold on the liberty which belongs to us; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.