Homilies on the Gospel of Matthew — Homily 23

Matthew 7:1.

Matt. VII. 1.

Judge not, so that you will not be judged.

Judge not, that you be not judged.

What then? Shouldn't we blame those who sin? Because Paul also says this very same thing—or rather, there too it is Christ speaking through Paul and saying, "Why do you judge your brother?" and "And you, why do you despise your brother?" and "Who are you that judges another man's servant?" And again, "Therefore judge nothing before the time, until the Lord comes."

What then? Ought we not to blame them that sin? Because Paul also says this selfsame thing: or rather, there too it is Christ, speaking by Paul, and saying, Romans 14:10 Why do you judge your brother? And thou, why do you set at nought your brother? and, Who are you that judgest another man's servant? Romans 14:4 And again, Therefore judge nothing before the time, until the Lord come. 1 Corinthians 4:5

How then does He say elsewhere, "Reprove, rebuke, exhort," and "Them that sin rebuke before all"? And Christ too said to Peter, "Go and tell him his fault between you and him alone, and if he neglects to hear, add to yourself another also; and if not even so does he yield, declare it to the church likewise"? And how has He set over us so many to reprove, and not only to reprove but also to punish? For the one that listens to none of these, He has commanded to be treated as a heathen man and a tax collector. And how did He give them the keys also? Since if they are not to judge, they will be without authority in any matter, and in vain have they received the power to bind and to loose.

How then does He say elsewhere, Reprove, rebuke, exhort, 2 Timothy 4:2 and, Them that sin rebuke before all? And Christ too to Peter, Go and tell him his fault between you and him alone, and if he neglect to hear, add to yourself another also; and if not even so does he yield, declare it to the church likewise? And how has He set over us so many to reprove; and not only to reprove, but also to punish? For him that hearkens to none of these, He has commanded to be as a heathen man and a publican. Matthew 18:17 And how gave He them the keys also? Since if they are not to judge, they will be without authority in any matter, and in vain have they received the power to bind and to loose.

And besides, if this were true, everything would be ruined—whether in churches, governments, or households. Unless the master judges the servant, the mistress judges the maid, the father judges the son, and friends judge one another, wickedness will only increase. And why do I even mention friends? Unless we judge our enemies, we will never be able to end our enmity, and everything will be turned upside down.

And besides, if this were to obtain, all would be lost alike, whether in churches, or in states, or in houses. For except the master judge the servant, and the mistress the maid, and the father the son, and friends one another, there will be an increase of all wickedness. And why say I, friends? Unless we judge our enemies, we shall never be able to put an end to our enmity, but all things will be turned upside down.

What then can this saying mean? Let us pay careful attention, so that the medicines of salvation and the laws of peace are not regarded by anyone as laws of overthrow and confusion. First of all, then, even by what follows, He has pointed out to those who have understanding the excellence of this law, saying, Why do you look at the speck that is in your brother's eye, but do not consider the log that is in your own eye? Matthew 7:3

What then can the saying be? Let us carefully attend, lest the medicines of salvation, and the laws of peace, be accounted by any man laws of overthrow and confusion. First of all, then, even by what follows, He has pointed out to them that have understanding the excellency of this law, saying, Why do you behold the mote that is in your brother's eye, but considerest not the beam that is in your own eye? Matthew 7:3

But if this still seems rather unclear to many less careful readers, I will try to explain it from the beginning. In this passage, then, as it seems at least to me, He is not simply commanding us never to judge any sins of men, nor is He simply forbidding such a thing altogether, but rather addressing those who are full of countless evils themselves yet trample upon other people for trivial matters. And I think that certain Jews are also being alluded to here, because while they were harshly accusing their neighbors for minor faults that amounted to nothing, they were themselves unknowingly committing deadly sins. He was also rebuking them for this same thing toward the end when He said, "You bind heavy burdens that are hard to bear, but you will not move them with your finger," and "You pay tithe of mint and anise, but have neglected the weightier matters of the law: judgment, mercy, and faith."

But if to many of the less attentive, it seem yet rather obscure, I will endeavor to explain it from the beginning. In this place, then, as it seems at least to me, He does not simply command us not to judge any of men's sins, neither does He simply forbid the doing of such a thing, but to them that are full of innumerable ills, and are trampling upon other men for trifles. And I think that certain Jews too are here hinted at, for that while they were bitter accusing their neighbors for small faults, and such as came to nothing, they were themselves insensibly committing deadly sins. Herewith towards the end also He was upbraiding them, when He said, You bind heavy burdens, and grievous to be borne, but you will not move them with your finger, Matthew 23:4 and, ye pay tithe of mint and anise, and have omitted the weightier matters of the law, judgment, mercy, and faith. Matthew 23:23

Well then, I think these people are included in His criticism. He is warning them in advance about the things they would later use to accuse His disciples. For even though His disciples had not committed any such sin, they were thought to have committed offenses—for example, not keeping the sabbath, eating with unwashed hands, and sitting at table with tax collectors. Concerning these things He also says in another place, "You strain out the gnat and swallow the camel." But He is also establishing a general principle about these matters.

Well then, I think that these are comprehended in His invective; that He is checking them beforehand as to those things, wherein they were hereafter to accuse His disciples. For although His disciples had been guilty of no such sin, yet in them were supposed to be offenses; as, for instance, not keeping the sabbath, eating with unwashen hands, sitting at meat with publicans; of which He says also in another place, You which strain at the gnat, and swallow the camel. But yet it is also a general law that He is laying down on these matters.

Paul did not absolutely command the Corinthians in 1 Corinthians 4:5 not to judge, but rather not to judge their own superiors and not to judge based on unproven grounds. He was not absolutely forbidding them from correcting those who sin. Nor was He at that time rebuking everyone without distinction, but He was reproving disciples who did this to their teachers, and those who, being guilty of countless sins themselves, bring a bad reputation upon the innocent.

And the Corinthians 1 Corinthians 4:5 too Paul did not absolutely command not to judge, but not to judge their own superiors, and upon grounds that are not acknowledged; not absolutely to refrain from correcting them that sin. Neither indeed was He then rebuking all without distinction, but disciples doing so to their teachers were the object of His reproof; and they who, being guilty of innumerable sins, bring an evil report upon the guiltless.

This, then, is the kind of thing that Christ was also pointing out in this passage—not just pointing it out, but reinforcing it with a great warning and a punishment from which no prayers can rescue anyone.

This then is the sort of thing which Christ also in this place intimated; not intimated merely, but guarded it too with a great terror, and the punishment from which no prayers can deliver.

For with what judgment you judge, He says, you shall be judged. Matthew 7:2

2. For with what judgment ye judge, says He, you shall be judged. Matthew 7:2

Christ is saying that you are not condemning the other person, but yourself, and you are making the judgment seat fearful for yourself and the reckoning severe. So just as with the forgiveness of our sins the beginnings come from us, likewise in this judgment it is we ourselves who set the standards of our condemnation. You see, we should not rebuke or trample on them, but admonish; not revile, but advise; not attack with pride, but correct with gentleness. For it is not him, but yourself, that you hand over to extreme punishment, by not sparing him when it may be necessary to pass judgment on his offenses.

That is, it is not the other, says Christ, that you condemn, but yourself, and you are making the judgment-seat dreadful to yourself, and the account strict. As then in the forgiveness of our sins the beginnings are from us, so also in this judgment, it is by ourselves that the measures of our condemnation are laid down. You see, we ought not to upbraid nor trample upon them, but to admonish; not to revile, but to advise; not to assail with pride, but to correct with tenderness. For not him, but yourself, do you give over to extreme vengeance, by not sparing him, when it may be needful to give sentence on his offenses.

Do you see how these two commandments are both easy and filled with great blessings for those who obey, just as they bring evils to those who disregard them? For the person who forgives his neighbor has first freed himself from grounds of complaint, and that without any labor. And the person who inquires into other people's offenses with tenderness and indulgence has laid up beforehand for himself a great allowance of pardon through his own judgment.

Do you see, how these two commandments are both easy, and fraught with great blessings to the obedient, even as of evils on the other hand, to the regardless? For both he that forgives his neighbor, has freed himself first of the two from the grounds of complaint, and that without any labor; and he that with tenderness and indulgence inquires into other men's offenses, great is the allowance of pardon, which he has by his judgment laid up beforehand for himself.

What then! you say: if someone commits fornication, may I not say that fornication is a bad thing, nor correct him who is acting immorally? Yes, correct him, but not as an enemy, nor as an adversary demanding punishment, but as a physician providing medicines. For Christ did not say, do not stop the one who is sinning, but judge not; that is, do not be harsh in pronouncing sentence.

What then! say you: if one commit fornication, may I not say that fornication is a bad thing, nor at all correct him that is playing the wanton? Nay, correct him, but not as a foe, nor as an adversary exacting a penalty, but as a physician providing medicines. For neither did Christ say, stay not him that is sinning, but judge not; that is, be not bitter in pronouncing sentence.

And besides, as I have already pointed out, this is not said about serious matters or about things that are forbidden, but about things that are not even considered offenses. That is why He also said.

And besides, it is not of great things (as I have already observed), nor of things prohibited, that this is said, but of those which are not even counted offenses. Wherefore He said also.

Why do you look at the speck that is in your brother's eye? Matthew 7:3

Why do you behold the mote that is in your brother's eye? Matthew 7:3

Yes, many people do this now. If they see a monk wearing an unnecessary piece of clothing, they quote against him the law of our Lord from Matthew 10:10, while they themselves are endlessly extorting others and defrauding people every day. If they see him eating a somewhat large amount of food, they become harsh accusers, while they themselves are daily drinking to excess and overindulging—not realizing that besides their own sins, they are piling up a greater flame for themselves and depriving themselves of every defense. For on this point—that your own actions must be strictly examined—you yourself have first established the law by judging your neighbor's actions in this way. Do not consider it a terrible thing, then, if you are also to undergo the same kind of examination.

Yea, for many now do this; if they see but a monk wearing an unnecessary garment, they produce against him the law of our Lord, Matthew 10:10 while they themselves are extorting without end, and defrauding men every day. If they see him but partaking rather largely of food, they become bitter accusers, while they themselves are daily drinking to excess and surfeiting: not knowing, that besides their own sins, they do hereby gather up for themselves a greater flame, and deprive themselves of every plea. For on this point, that your own doings must be strictly inquired into, you yourself hast first made the law, by thus sentencing those of your neighbor. Account it not then to be a grievous thing, if you are also yourself to undergo the same kind of trial.

You hypocrite, first cast out the beam from your own eye.

Thou hypocrite, first cast out the beam out of your own eye. Matthew 7:5

Here Christ intends to show the great anger He has toward those who do such things. Whenever He wants to indicate that a sin is serious and the punishment and anger reserved for it are severe, He begins with a rebuke. Just as He said in His deep displeasure to the man who was demanding the hundred denarii, "You wicked servant, I forgave you all that debt," so here too He says, "You hypocrite." Such judgment does not come from protective concern but from ill will toward one's fellow man. While a person presents a mask of kindness, he is actually doing the work of extreme wickedness, causing unfounded reproaches and accusations to stick to his neighbors, and claiming a teacher's position when he is not even worthy to be a disciple. This is why He called him a hypocrite. You who are so harsh in judging other people's actions that you notice even the smallest things—how have you become so negligent in your own affairs that you overlook even the serious matters?

Here His will is to signify the great wrath, which He has against them that do such things. For so, wheresoever He would indicate that the sin is great, and the punishment and wrath in store for it grievous, He begins with a reproach. As then unto him that was exacting the hundred pence, He said in His deep displeasure, Thou wicked servant, I forgave you all that debt; Matthew 18:32 even so here also, Thou hypocrite. For not of protecting care comes such a judgment, but of ill will to man; and while a man puts forward a mask of benevolence, he is doing a work of the utmost wickedness, causing reproaches without ground, and accusations, to cleave unto his neighbors, and usurping a teacher's rank, when he is not worthy to be so much as a disciple. On account of this He called him hypocrite. For thou, who in other men's doings art so bitter, as to see even the little things; how have you become so remiss in your own, as that even the great things are hurried over by you?

First cast out the beam out of your own eye.

First cast out the beam out of your own eye.

Do you see that He doesn't forbid judging, but commands us to first cast out the beam from our own eye, and then to correct what others are doing wrong? Each person knows his own situation better than other people's situations, sees what is greater rather than what is lesser, and loves himself more than his neighbor. Therefore, if you're acting out of genuine concern, I'm telling you to take care of yourself first, since in your case the sin is both more certain and greater. But if you neglect yourself, it's completely clear that you're not judging your brother out of concern for him, but out of hatred and a desire to expose him. Even if he does deserve to be judged, it should be by someone who commits no such sin, not by you.

Do you see, that He forbids not judging, but commands to cast out first the beam from your eye, and then to set right the doings of the rest of the world? For indeed each one knows his own things better than those of others; and sees the greater rather than the less; and loves himself more than his neighbor. Wherefore, if you do it out of guardian care, I bid you care for yourself first, in whose case the sin is both more certain and greater. But if you neglect yourself, it is quite evident that neither do you judge your brother in care for him, but in hatred, and wishing to expose him. For what if he ought to be judged? It should be by one who commits no such sin, not by you.

Since He had introduced great and elevated teachings about self-denial, He was willing to show His complete confidence and demonstrate that He was not guilty of any of the things mentioned, but had properly fulfilled everything. He spoke this parable because someone might say it is easy to practice such things merely in words. And He did this because He was later going to judge, saying, "Woe to you, scribes and Pharisees, hypocrites." Yet He was not guilty of what has been mentioned, for He neither pulled out a speck nor had a beam in His own eye. Rather, being clean from all these things, He corrected the faults of everyone. For it is not at all appropriate, He says, to judge others when one is guilty of the same things. And why be amazed that He established this law, when even the thief on the cross knew it, saying to the other thief, "Do you not fear God, seeing we are under the same condemnation?" He was expressing the same ideas as Christ.

Thus, because He had introduced great and high doctrines of self denial, lest any man should say, it is easy so to practise it in words; He willing to signify His entire confidence, and that He was not chargeable with any of the things that had been mentioned, but had duly fulfilled all, spoke this parable. And that, because He too was afterwards to judge, saying, Woe unto you, Scribes and Pharisees, hypocrites. Matthew 23:1 Yet was not he chargeable with what has been mentioned; for neither did He pull out a mote, nor had He a beam on His eyes, but being clean from all these, He so corrected the faults of all. For it is not at all meet, says He, to judge others, when one is chargeable with the same things. And why marvel at His establishing this law, when even the very thief knew it upon the cross, saying to the other thief, Do you not fear God, seeing we are in the same condemnation; expressing the same sentiments with Christ?

But you, far from casting out your own beam, do not even see it. Yet you not only see another's speck, but you also judge it and try to cast it out. This is like someone suffering from severe dropsy, or indeed any other incurable disease, who neglects his own condition and finds fault with another person who is neglecting a slight swelling. And if it is an evil not to see one's own sins, it is a double and triple evil to be sitting in judgment on others, while people themselves, as if they have lost all feeling, are carrying beams around in their own eyes—since no beam is as heavy as sin.

But you, so far from casting out your own beam, dost not even see it, but another's mote thou not only see, but also judgest, and essayest to cast it out; as if any one seized with a grievous dropsy, or indeed with any other incurable disease, were to neglect this, and find fault with another who was neglecting a slight swelling. And if it be an evil not to see one's own sins, it is a twofold and threefold evil to be even sitting in judgment on others, while men themselves, as if past feeling, are bearing about beams in their own eyes: since no beam is so heavy as sin.

His command in these words is as follows: that the person guilty of countless evil deeds should not be a harsh judge of other people's offenses, especially when those offenses are minor. He is not doing away with reproof or correction, but he is forbidding people to neglect their own faults and take pride in pointing out the faults of others.

His injunction therefore in these words is as follows, that he who is chargeable with countless evil deeds, should not be a bitter censor of other men's offenses, and especially when these are trifling. He is not overthrowing reproof nor correction, but forbidding men to neglect their own faults, and exult over those of other men.

This indeed was a cause of people falling into great vice, bringing in a double wickedness. For the person who had made it his practice to disregard his own faults, great as they were, and to examine harshly the faults of others, which were slight and insignificant, was corrupting himself in two ways: first, by thinking lightly of his own faults; second, by bringing upon himself hostilities and quarrels with everyone, and training himself daily in extreme harshness and lack of compassion for others.

For indeed this was a cause of men's going unto great vice, bringing in a twofold wickedness. For he, whose practice it had been to slight his own faults, great as they were, and to search bitterly into those of others, being slight and of no account, was spoiling himself two ways: first, by thinking lightly of his own faults; next, by incurring enmities and feuds with all men, and training himself every day to extreme fierceness, and want of feeling for others.

Having put away all these things through this excellent legislation of His, He added yet another command, saying,

3. Having then put away all these things, by this His excellent legislation, He added yet another charge, saying,

Give not that which is holy to the dogs, nor cast your pearls before swine.

Give not that which is holy unto the dogs, neither cast ye your pearls before swine.

Yet surely further on, it will be said, He commanded, "What you have heard in the ear, that preach upon the housetops." But this is in no way contrary to the former statement. For even in that place He did not simply command to tell all people, but to those to whom it should be spoken, to them He instructed them to speak freely. And by dogs here He figuratively described those who are living in incurable ungodliness and affording no hope of change for the better; and by swine, those who remain continually in an unchaste life, all of whom He has declared unworthy of hearing such things. Paul also, it may be observed, declared this when he said, "But a natural man receives not the things of the Spirit, for they are foolishness unto him." And in many other places too he says that corruption of life is the cause of people not receiving the more perfect doctrines. Therefore He commands not to open the doors to them, for indeed they become more insolent after learning. For just as to the well-disposed and intelligent, things appear venerable when revealed, so to the insensible, when they are unknown rather. Since then from their nature they are not able to learn them, let the thing be hidden, He says, that at least for ignorance they may reverence them. For neither does the swine know at all what a pearl is. Therefore since he does not know, neither let him see it, lest he trample under foot what he does not know.

Yet surely further on, it will be said, He commanded, What you have heard in the ear, that preach ye upon the housetops. Matthew 10:27 But this is in no wise contrary to the former. For neither in that place did He simply command to tell all men, but to whom it should be spoken, to them He bade speak with freedom. And by dogs here He figuratively described them that are living in incurable ungodliness, and affording no hope of change for the better; and by swine, them that abide continually in an unchaste life, all of whom He has pronounced unworthy of hearing such things. Paul also, it may be observed, declared this when He said, But a natural man receives not the things of the Spirit, for they are foolishness unto him. And in many other places too He says that corruption of life is the cause of men's not receiving the more perfect doctrines. Wherefore He commands not to open the doors to them; for indeed they become more insolent after learning. For as to the well-disposed and intelligent, things appear venerable when revealed, so to the insensible, when they are unknown rather. Since then from their nature, they are not able to learn them, let the thing be hidden, says He, that at least for ignorance they may reverence them. For neither does the swine know at all what a pearl is. Therefore since he knows not, neither let him see it, lest he trample under foot what he knows not.

Nothing will come of it except greater harm to those who are inclined that way when they hear. The holy things are profaned by them because they don't understand what they are, and they become more arrogant and hostile toward us. This is what is meant by "lest they trample them under their feet, and turn again and rend you."

For nothing results, beyond greater mischief to them that are so disposed when they hear; for both the holy things are profaned by them, not knowing what they are; and they are the more lifted up and armed against us. For this is meant by, lest they trample them under their feet, and turn again and rend you.

Someone might say that surely these things ought to be strong enough to remain equally secure even after people learn them, and not give others opportunities to attack us. But it is not the things themselves that create this opportunity, but rather that these people are swine. Just as when a pearl is trampled underfoot, it is not trampled because it is actually worthless, but because it fell among swine.

Nay, surely, says one, they ought to be so strong as to remain equally impregnable after men's learning them, and not to yield to other people occasions against us. But it is not the things that yield it, but that these men are swine; even as when the pearl is trampled under foot, it is not so trampled, because it is really contemptible, but because it fell among swine.

And He was quite right to say they will turn again and rend you, for they pretend to be gentle in order to be taught. But after they have learned, they completely change their manner and jeer, mock, and ridicule us as deceived people. This is why Paul also said to Timothy, "Of whom also beware, for he has greatly withstood our words," and again elsewhere, "From such turn away," and "A man that is an heretic, after the first and second admonition, reject."

And full well did He say, turn again and rend you: for they feign gentleness, so as to be taught: then after they have learned, quite changing from one sort to another, they jeer, mock and deride us, as deceived persons. Therefore Paul also said to Timothy, 2 Timothy 4:15 Of whom also beware; for he has greatly withstood our words; and again in another place, From such turn away, and, A man that is an heretic, after the first and second admonition, reject.

You see, it's not that these truths provide them with weapons, but rather they become fools in this manner by their own choice, being filled with even more willfulness. For this reason it is no small benefit for them to remain in ignorance, since in that state they are not such complete mockers. But if they learn, the harm is doubled. For they themselves will not be helped at all by it, but rather will be even more damaged, and they will cause you endless troubles.

It is not, you see, that those truths furnish them with armor, but they become fools in this way of their own accord, being filled with more willfulness. On this account it is no small gain for them to abide in ignorance, for so they are not such entire scorners. But if they learn, the mischief is twofold. For neither will they themselves be at all profited thereby, but rather the more damaged, and to you they will cause endless difficulties.

Let them listen, those who shamelessly associate with everyone and make the awful things contemptible. For we also celebrate the mysteries with closed doors and keep out the uninitiated, not because we have found any weakness in our rites, but because the majority are still imperfectly prepared for them. For this very reason He Himself also spoke much to the Jews in parables, because though they were seeing, they did not see. For this reason, Paul likewise commanded us to know how we ought to answer every man. Colossians 4:6

Let them hearken, who shamelessly associate with all, and make the awful things contemptible. For the mysteries we too therefore celebrate with closed doors, and keep out the uninitiated, not for any weakness of which we have convicted our rites, but because the many are as yet imperfectly prepared for them. For this very reason He Himself also discoursed much unto the Jews in parables, because they seeing saw not. For this, Paul likewise commanded to know how we ought to answer every man. Colossians 4:6

Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened unto you. Matthew 7:6

4. Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened unto you. Matthew 7:6

Since He had commanded great and marvelous things, and had told people to rise above all their passions, and had lifted them up to Heaven itself, and had instructed them to strive for likeness not to angels and archangels, but (as far as possible) to the very Lord of all; and had told His disciples not only to perform all this themselves properly, but also to correct others, and to distinguish between the evil and those who are not such, the dogs and those who are not dogs (although much is hidden in people)—so that they might not say, these things are burdensome and unbearable (for indeed later on Peter did say such things, asking, Who can be saved? and again, If the case of the man is like this, it is not good to marry)—therefore, so that they might not say the same thing now, just as in the first place He had already proved through what came before that it is all easy, setting down many reasons one after another that can persuade people, so after all this He also adds the highest point of all ease, providing as no ordinary relief to our labors, the help that comes from persevering prayers. Thus, He says, we are not to struggle alone by ourselves, but also to call upon help from above, and it will surely come and be present with us, and will help us in our struggles, and make everything easy. Therefore He both commanded us to ask, and promised Himself to give.

For inasmuch as He had enjoined things great and marvellous, and had commanded men to be superior to all their passions, and had led them up to Heaven itself, and had enjoined them to strive after the resemblance, not of angels and archangels, but (as far as was possible) of the very Lord of all; and had bidden His disciples not only themselves duly to perform all this, but also to correct others, and to distinguish between the evil and them that are not such, the dogs and them that are not dogs (although there be much that is hidden in men):– that they might not say, these things are grievous and intolerable, (for indeed in the sequel Peter did utter some such things, saying, Who can be saved? and again, If the case of the man be so, it is not good to marry): in order therefore that they might not now likewise say so; as in the first place even by what had gone before He had proved it all to be easy, setting down many reasons one upon another, of power to persuade men: so after all He adds also the pinnacle of all facility, devising as no ordinary relief to our toils, the assistance derived from persevering prayers. Thus, we are not ourselves, says He, to strive alone, but also to invoke the help from above: and it will surely come and be present with us, and will aid us in our struggles, and make all easy. Therefore He both commanded us to ask, and pledged Himself to the giving.

However, He did not command us simply to ask, but to do so with great persistence and earnestness. This is what "seek" means. For the person who seeks, putting everything else out of mind, is completely occupied with what is being sought and pays no attention to anyone around them. Those who have lost gold or servants and are searching diligently for them understand what I am saying.

However, not simply to ask did He command us, but with much assiduity and earnestness. For this is the meaning of seek. For so he that seeks, putting all things out of his mind, is taken up with that alone which is sought, and forms no idea of any of the persons present. And this which I am saying they know, as many as have lost either gold, or servants, and are seeking diligently after them.

By "seeking," then, He meant this; by "knocking," that we should approach with earnestness and a burning mind.

By seeking, then, He declared this; by knocking, that we approach with earnestness and a glowing mind.

Do not lose heart, then, O man, and do not show less enthusiasm for virtue than people show desire for wealth. For you have often sought things of that kind and not found them, but even so, though you know you are not certain to find them, you set in motion every possible means of searching. Yet here, although you have a promise that you will surely receive, you do not show even the smallest portion of that same earnestness. And if you do not receive immediately, do not despair even then. For this is why He said "knock"—to show that even if He does not open the door right away, we are to remain there.

Despond not therefore, O man, nor show less of zeal about virtue, than they do of desire for wealth. For things of that kind you have often sought and not found, but nevertheless, though thou know this, that you are not sure to find them, you put in motion every mode of search; but here, although having a promise that you will surely receive, thou dost not show even the smallest part of that earnestness. And if you dost not receive straightway, do not even thus despair. For to this end He said, knock, to signify that even if He should not straightway open the door, we are to continue there.

And if you doubt what I am saying, at least believe His example.

5. And if you doubt my affirmation, at any rate believe His example.

For what man is there among you, He says, who if his son asks for bread, will give him a stone?

For what man is there of you, says He, whom if his son ask bread, will he give him a stone?

Because among people, if you keep on doing this, you are even considered troublesome and annoying, but with God, when you do not do this, you provoke Him all the more. And if you continue asking, even though you do not receive at once, you will surely receive. For the door was shut for this purpose—to encourage you to knock; He does not immediately consent for this purpose—so that you may ask. Continue doing these things, and you will surely receive. For in case you might say, "What if I should ask and not receive?" He has blocked this objection with that parable, again constructing arguments and using these human examples to urge us to be confident in these matters, indicating through them that we must not only ask, but ask for what we ought.

Because, as among men, if you keep on doing so, you are even accounted troublesome, and disgusting: so with God, when you do not so, then thou dost more entirely provoke Him. And if you continue asking, though thou receive not at once, thou surely will receive. For to this end was the door shut, that He may induce you to knock: to this end He does not straightway assent, that you may ask. Continue then to do these things, and you will surely receive. For that you might not say, What then if I should ask and not receive? He has blocked up your approach with that similitude, again framing arguments, and by those human things urging us to be confident on these matters; implying by them that we must not only ask, but ask what we ought.

If a father has a son who asks him for bread, would he give him a stone instead? So if you do not receive, it is because you are asking for a stone that causes you not to receive. For even though you are a son, this is not enough for you to receive—in fact, this very thing actually hinders you from receiving: that being a son, you are asking for what is not profitable.

For which of you is there, a father, of whom if his son shall ask bread, will he give him a stone? So that if you receive not, your asking a stone is the cause of your not receiving. For though thou be a son, this suffices not for your receiving: rather this very thing even hinders your receiving, that being a son, you ask what is not profitable.

If you are going to pray, ask for nothing worldly, but for all things spiritual, and you will certainly receive. Consider Solomon—because he asked for what he should have asked for, see how quickly he received it. Now you can see that two things must be present in the person who prays: asking earnestly, and asking for what one ought to ask. Even you fathers, He says, wait for your sons to ask, and if they ask you for anything harmful, you refuse to give it, just as you consent and give it if it is beneficial. You too should consider these things and not withdraw until you receive; do not leave until you have found; do not relax your effort until the door is opened. For if you approach with this attitude and say, "I will not leave unless I receive," you will certainly receive—provided you ask for things that are both appropriate for the One from whom you ask to give, and beneficial for you the petitioner. But what are these things? To seek spiritual things, all of them; to forgive those who have wronged you, and then to come asking for forgiveness; to lift up holy hands without anger and doubting. If we ask in this way, we will receive. As things are now, our asking is surely a mockery, the behavior of drunkards rather than sober people.

Do thou also therefore ask nothing worldly, but all things spiritual, and you will surely receive. For so Solomon, because he asked what he ought, behold how quickly he received. Two things now, you see, should be in him that prays, asking earnestly, and asking what he ought: since you too, says He, though ye be fathers, wait for your sons to ask: and if they should ask of you anything inexpedient, you refuse the gifts; just as, if it be expedient, you consent and bestow it. Do thou too, considering these things, not withdraw until thou receive; until thou have found, retire not; relax not your diligence, until the door be opened. For if you approach with this mind, and say, Except I receive, I depart not; you will surely receive, provided thou ask such things, as are both suitable for Him of whom you ask to give, and expedient for you the petitioner. But what are these? To seek the things spiritual, all of them; to forgive them that have trespassed, and so to draw near asking forgiveness; to lift up holy hands without wrath and doubting. If we thus ask, we shall receive. As it is, surely our asking is a mockery, and the act of drunken rather than of sober men.

What if someone says, "I asked for spiritual things and didn't receive"? Either you didn't knock earnestly enough, or you made yourself unworthy to receive, or you gave up too quickly.

What then, says one, if I ask even spiritual things, and do not receive? You did not surely knock with earnestness; or you made yourself unworthy to receive; or quickly left off.

Why, it may be asked, did He not say what things we ought to ask for? But in fact, He has mentioned them all in what comes before, and has shown for what things we ought to draw near. So do not say, "I drew near and did not receive." For in no case is it God's fault that we do not receive—God who loves us so much that He surpasses even fathers, surpassing them as far as goodness surpasses this evil nature.

And wherefore, it may be inquired, did He not say, what things we ought to ask? Nay verily, He has mentioned them all in what precedes, and has signified for what things we ought to draw near. Say not then, I drew near, and did not receive. For in no case is it owing to God that we receive not, God who loves us so much as to surpass even fathers, to surpass them as far as goodness does this evil nature.

For if you, being evil, know how to give good gifts to your children, how much more your heavenly Father.

For if you, being evil, know how to give good gifts unto your children, how much more your heavenly Father.

He said this not to slander human physis or to condemn our race as bad, but rather to call paternal tenderness evil in comparison to His own goodness—so great is the abundance of His love for humanity.

Now this He said, not to bring an evil name on man's nature, nor to condemn our race as bad; but in contrast to His own goodness He calls paternal tenderness evil, so great is the excess of His love to man.

Do you see an argument beyond words, powerful enough to awaken good hopes even in someone who has become completely desperate?

Do you see an argument unspeakable, of power to arouse to good hopes even him that has become utterly desperate?

Now here He demonstrates His goodness by means of our fathers, but in what precedes by the chief among His gifts, by the soul, by the body. And nowhere does He set down the chief of all good things, nor bring forward His own coming—for He who made such haste to give up His Son to the slaughter, how shall He not freely give us all things?—because it had not yet taken place. But Paul does set it forth, saying this: "He that spared not His own Son, how shall He not also with Him freely give us all things?" (Romans 8:32). But His discourse with them is still drawn from human things.

Now here indeed He signifies His goodness by means of our fathers, but in what precedes by the chief among His gifts, by the soul, by the body. And nowhere does He set down the chief of all good things, nor bring forward His own coming:– for He who thus made speed to give up His Son to the slaughter, how shall He not freely give us all things? — because it had not yet come to pass. But Paul indeed sets it forth, thus saying, He that spared not His own Son, how shall He not also with Him freely give us all things. Romans 8:32 But His discourse with them is still from the things of men.

After this, to show that we should not be confident in prayer while neglecting our own actions, nor when making effort trust only in our own efforts, but both seek help from above and contribute our own part, He presents the one together with the other. For after much exhortation, He also taught how to pray, and when He had taught how to pray, He returned again to His exhortation concerning what we are to do. Then from that, He moved again to the necessity of praying continually, saying, "Ask, and seek, and knock." And from there again, to the necessity of being diligent ourselves as well.

6. After this, to indicate that we ought neither to feel confidence in prayer, while neglecting our own doings; nor, when taking pains, trust only to our own endeavors; but both to seek after the help from above, and contribute withal our own part; He sets forth the one in connection with the other. For so after much exhortation, He taught also how to pray, and when He had taught how to pray, He proceeded again to His exhortation concerning what we are to do; then from that again to the necessity of praying continually, saying, Ask, and seek, and knock. And thence again, to the necessity of being also diligent ourselves.

For all things, He says, whatsoever you would that men should do to you, do you also to them.

For all things, says He, whatsoever ye would that men should do to you, do ye also to them.

Summing it all up briefly, He shows that virtue is concise, easy, and readily understood by everyone.

Summing up all in brief, and signifying, that virtue is compendious, and easy, and readily known of all men.

He didn't simply say, "All things whatsoever you would," but rather, "Therefore all things whatsoever you would." He didn't add the word "therefore" without purpose, but with a hidden meaning: if you desire to be heard, He says, along with what I have already said, do these things as well. What are these things? "Whatsoever you would that men should do to you." Do you see how He has also indicated through this that together with prayer we need right conduct? And He did not say, "Whatsoever things you would to be done to you by God, those do to your neighbor," lest you should say, "But how is that possible? He is God and I am a man." Rather, "Whatsoever you would to be done to you by your fellow servant, these same things you yourself should also show toward your neighbor." What could be less burdensome than this? What could be fairer?

And He did not merely say, All things whatsoever ye would, but, Therefore all things whatsoever ye would. For this word, therefore, He did not add without purpose, but with a concealed meaning: if you desire, says He, to be heard, together with what I have said, do these things also. What then are these? Whatsoever ye would that men should do to you. Do you see how He has hereby also signified that together with prayer we need exact conversation? And He did not say, whatsoever things you would to be done unto you of God, those do unto your neighbor; lest you should say, But how is it possible? He is God and I am man: but, whatsoever you would to be done unto you of your fellow servant, these things do thou also yourself show forth towards your neighbor. What is less burdensome than this? What fairer?

The praise itself, even before the rewards are given, is immensely great.

Then the praise also, before the rewards, is exceeding great.

For this is the law and the prophets. From this it is clear that virtue is according to our nature, that we all know our duties by ourselves, and that it is not possible for us ever to take refuge in ignorance.

For this is the law and the prophets. Whence it is evident, that virtue is according to our nature; that we all, of ourselves, know our duties; and that it is not possible for us ever to find refuge in ignorance.

Enter through the narrow gate, because the gate is wide and the road is broad that leads to destruction, and many people travel through it. But the gate is narrow and the road is difficult that leads to life, and only a few people find it.

7. Enter ye in at the strait gate, for wide is the gate and broad is the way that leads to destruction, and many there be which go in thereat: and strait is the gate and narrow is the way which leads unto life, and few there be that find it.

And yet after this He said, "My yoke is easy, and my burden is light." And in what He has lately said, He hinted at the same thing. How then does He here say it is strait and confined? First, if you pay attention, even here He points to it as very light, easy, and accessible. And how, it may be asked, is the narrow and confined way easy? Because it is a way and a gate—just as the other, though it is wide and spacious, is also a way and a gate. And nothing about these is permanent; all things are passing away, both the pains and the good things of life.

And yet after this He said, My yoke is easy, and my burden is light. Matthew 11:30 And in what He has lately said also, He intimated the same: how then does He here say it is strait and confined? In the first place, if you attend, even here He points to it as very light, and easy, and accessible. And how, it may be said, is the narrow and confined way easy? Because it is a way and a gate; even as also the other, though it be wide, though spacious, is also a way and a gate. And of these there is nothing permanent, but all things are passing away, both the pains and the good things of life.

Virtue is made easier not only for this reason, but also by considering the final outcome. It's not just that our struggles and hardships pass away, but the fact that they result in a good end (for they end in life) is enough to comfort those who are in the fight. So the temporary nature of our struggles, the permanence of our rewards, and the fact that the struggles come first and the rewards after—all this must provide great relief in our hardships. This is why Paul also called their affliction light, not because of the nature of what happened, but because of the mindset of those fighting and their hope for the future. For he says, "our light affliction works an eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen." If sailors can bear waves and seas, soldiers their slaughters and wounds, farmers the winters and frosts, and boxers their sharp blows—all of them finding these things light and tolerable because of their hope for temporary and perishing rewards—how much more will no one feel any present hardships when heaven and unspeakable blessings and eternal rewards are set before them? If anyone still considers these things burdensome even so, the suspicion arises from nothing but their own laziness.

And not only herein is the part of virtue easy, but also by the end again it becomes yet easier. For not the passing away of our labors and toils, but also their issuing in a good end (for they end in life) is enough to console those in conflict. So that both the temporary nature of our labors, and the perpetuity of our crowns, and the fact that the labors come first, and the crowns after, must prove a very great relief in our toils. Wherefore Paul also called their affliction light; not from the nature of the events, but because of the mind of the combatants, and the hope of the future. For our light affliction, says he, works an eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen. 2 Corinthians 4:17-18 For if to sailors the waves and the seas, to soldiers their slaughters and wounds, to husbandmen the winters and the frosts, to boxers the sharp blows, be light and tolerable things, all of them, for the hope of those rewards which are temporary and perishing; much more when heaven is set forth, and the unspeakable blessings, and the eternal rewards, will no one feel any of the present hardships. Or if any account it, even thus, to be toilsome, the suspicion comes of nothing but their own remissness.

See, then, how He makes it easy from another angle as well, commanding us not to associate with dogs, not to give ourselves over to swine, and to beware of the false prophets—thus in every way making people feel as though they are truly in conflict. Even the very fact of calling the way narrow contributed greatly toward making it easy, because it made them vigilant. Just as Paul, when he says "We wrestle not against flesh and blood," does so not to discourage but to stir up the spirits of the soldiers, so too Christ, to shake the travelers out of their sleep, called the way rough. And He worked on people to be vigilant not only in this way, but also by adding that the way contains many who would trip them up. And what is even more serious, these enemies do not even attack openly but hide themselves—for such is the nature of false prophets. But do not focus on this, He says, that the way is rough and narrow, but on where it ends. Nor should you focus on the fact that the opposite way is wide and spacious, but on where it leads.

See, at any rate, how He on another side also makes it easy, commanding not to hold intercourse with the dogs, nor to give one's self over to the swine, and to beware of the false prophets; thus on all accounts causing men to feel as if in real conflict. And the very fact too of calling it narrow contributed very greatly towards making it easy; for it wrought on them to be vigilant. As Paul then, when he says, We wrestle not against flesh and blood, does so not to cast down, but to rouse up the spirits of the soldiers: even so He also, to shake the travellers out of their sleep, called the way rough. And not in this way only did He work upon men, to be vigilant, but also by adding, that it contains likewise many to supplant them; and, what is yet more grievous, they do not even attack openly, but hiding themselves; for such is the race of the false prophets. But look not to this, says He, that it is rough and narrow, but where it ends; nor that the opposite is wide and spacious, but where it issues.

He says all these things in order to fully awaken our eagerness, just as He also said elsewhere, "Violent men take it by force." For anyone who is in a struggle, when he actually sees the judge of the contest marveling at how difficult his efforts are, becomes all the more encouraged.

And all these things He says, thoroughly to awaken our alacrity; even as elsewhere also He said, Violent men take it by force. For whoever is in conflict, when he actually sees the judge of the lists marvelling at the painfulness of his efforts, is the more inspirited.

We should not be confused, then, when many things arise from this that cause us trouble. For the way is narrow and the gate is small, but the city is not. Therefore we must not look for rest here, nor expect anything painful there.

Let it not then bewilder us, when many things spring up hence, that turn to our vexation. For the way is strait, and the gate narrow, but not the city. Therefore must one neither look for rest here, nor there expect any more anything that is painful.

Now when He says, "Few there be that find it," He is again declaring how careless most people are, and teaching His hearers not to pay attention to the happiness of the majority, but rather to the labors of the few. For most people, He says, are so far from walking this way that they do not even choose it—something extremely blameworthy. But we should not pay attention to the many, nor be troubled by this, but instead imitate the few. And by every means we should equip ourselves and walk in this way.

Now in saying, Few there be that find it, here again He both declared the careless ness of the generality, and instructed His hearers not to regard the felicities of the many, but the labors of the few. For the more part, says He, so far from walking this way, do not so much as make it their choice: a thing of most extreme criminality. But we should not regard the many, nor be troubled thereat, but emulate the few; and, by all means equipping ourselves, should so walk therein.

For besides being narrow, there are also many people who will try to overthrow us on the way that leads there. This is why He also added,

For besides that it is strait, there are also many to overthrow us in the way that leads there. Wherefore He also added,

Beware of false prophets, for they will come to you in sheep's clothing, but inwardly they are ravening wolves. Notice that alongside the dogs and swine, there is another kind of ambush and conspiracy, far more serious than those. For those are acknowledged and open, but these are concealed. This is why, while He commanded us to keep away from those, He charged us to watch these with careful attention, as though it were not possible to recognize them at first approach. This is why He also said "beware," making us more careful to discern them.

8. Beware of false prophets, for they will come to you in sheep's clothing, but inwardly they are ravening wolves. Behold together with the dogs and swine another kind of ambush and conspiracy, far more grievous than that. For those are acknowledged and open, but these shaded over. For which cause also, while from those He commanded to hold off, these He charged men to watch with exact care, as though it were not possible to see them at the first approach. Wherefore He also said, beware; making us more exact to discern them.

Then, to prevent them from becoming discouraged after hearing that the way was narrow and difficult, that they must walk on a path opposite to the majority, and that they must guard themselves from swine and dogs, and along with these from another more wicked kind—namely these wolves—He reminded them of what happened in the days of their fathers by using the term "false prophets," because such things occurred back then as well. Do not be troubled now, He says, because nothing new or strange is going to happen to you. For in every case where truth exists, the devil is always secretly substituting its corresponding deception.

Then, lest when they had heard that it was narrow and strait, and that they must walk on a way opposite to the many, and must keep themselves from swine and dogs, and together with these from another more wicked kind, even this of wolves; lest, I say, they should sink down at this multitude of vexations, having both to go a way contrary to most men, and therewith again to have such anxiety about these things: He reminded them of what took place in the days of their fathers, by using the term, false prophets, for then also no less did such things happen. Be not now, I pray you, troubled (so He speaks), for nothing new nor strange is to befall you. Since for all truth the devil is always secretly substituting its appropriate deceit.

And by the image of false prophets here, I think He is referring not to the heretics, but to those who live corrupt lives yet wear a mask of virtue—people whom most commonly call impostors. This is why He also went on to say,

And by the figure of false prophets, here, I think He shadows out not the heretics, but them that are of a corrupt life, yet wear a mask of virtue; whom the generality are wont to call by the name of impostors. Wherefore He also said further,

By their fruits you shall know them. Matthew 7:16

By their fruits you shall know them. Matthew 7:16

Among heretics you can often find genuine goodness, but among those I was just referring to, you will find none at all.

For among heretics one may often find actual goodness, but among those whom I was mentioning, by no means.

What then, it may be said, if in these things too they are pretending? No, they will be easily exposed, for the nature of this way in which I commanded people to walk is painful and difficult. But the hypocrite would not choose to endure hardship, only to put on a show; therefore he is also easily convicted. So, since He had said that there are few who find it, He separates them out again from among those who do not find it yet pretend to do so, by commanding us not to look to those who wear only the masks, but to those who genuinely pursue it.

What then, it may be said, if in these things too they counterfeit? Nay, they will be easily detected; for such is the nature of this way, in which I commanded men to walk, painful and irksome; but the hypocrite would not choose to take pains, but to make a show only; wherefore also he is easily convicted. Thus, inasmuch as He had said, there be few that find it, He clears them out again from among those, who find it not, yet feign so to do, by commanding us not to look to them that wear the masks only, but to them who in reality pursue it.

But why, someone may ask, did He not reveal them clearly, but instead set us to search for them? So that we might stay alert and always be ready for conflict, guarding against our disguised enemies as well as our open ones. This is the very thing Paul was pointing out when he said that through their smooth talk they deceive the hearts of the simple. Let us not be troubled, then, when we see many such people even now. For Christ foretold this too from the beginning.

But wherefore, one may say, did He not make them manifest, but set us on the search for them? That we might watch, and be ever prepared for conflict, guarding against our disguised as well as against our open enemies: which kind indeed Paul also was intimating, when he said, that by their good words they deceive the hearts of the simple. Let us not be troubled therefore, when we see many such even now. Nay, for this too Christ foretold from the beginning.

And notice His gentleness: He did not say "Punish them," but rather "Do not be hurt by them; do not fall among them unguarded." Then, so that you would not say it is impossible to distinguish that kind of person, He again presents an argument from a human example, saying this:

And see His gentleness: how He said not, Punish them, but, Be not hurt by them, Do not fall among them unguarded. Then that you might not say, it is impossible to distinguish that sort of men, again He states an argument from a human example, thus saying,

Do people gather grapes from thorns, or figs from thistles? In the same way, every good tree produces good fruit, but the corrupt tree produces evil fruit. A good tree cannot produce evil fruit, and a corrupt tree cannot produce good fruit.

Do men gather grapes of thorns, or figs of thistles? Even so every good tree brings forth good fruit, but the corrupt tree brings forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Matthew 7:16-18

Now what He says is this: they have nothing gentle or sweet; they are like sheep only on the surface; therefore they are also easy to identify. And to remove any possible doubt you might have, He compares it to certain natural necessities, in matters that allow only one outcome. In this sense Paul also said, "The carnal mind is death; for it is not subject to the law of God, neither indeed can be."

Now what He says is like this: they have nothing gentle nor sweet; it is the sheep only so far as the skin; wherefore also it is easy to discern them. And lest you should have any the least doubt, He compares it to certain natural necessities, in matters which admit of no result but one. In which sense Paul also said, The carnal mind is death; for it is not subject to the law of God, neither indeed can be.

And if He states the same thing twice, it is not mere repetition. Someone might object that although the evil tree bears evil fruit, it also bears good fruit, making it hard to tell the difference since the harvest would be mixed. But He says this is not so, for it bears only evil fruit and can never bear good—just as the opposite is true in the contrary case.

And if He states the same thing twice, it is not tautology. But, lest any one should say, Though the evil tree bear evil fruit, it bears also good, and makes the distinction difficult, the crop being twofold: This is not so, says He, for it bears evil fruit only, and never can bear good: as indeed in the contrary case also.

What then? Is there no such thing as a good person becoming wicked? And the opposite also happens, and life is full of many such examples.

What then? Is there no such thing as a good man becoming wicked? And the contrary again takes place, and life abounds with many such examples.

But Christ does not say that wicked people cannot change, or that good people cannot fall away. Rather, he says that as long as someone is living in wickedness, they will not be able to produce good fruit. A person who is evil can indeed change to virtue, but while they remain in wickedness, they will not produce good fruit.

But Christ says not this, that for the wicked there is no way to change, or that the good cannot fall away, but that so long as he is living in wickedness, he will not be able to bear good fruit. For he may indeed change to virtue, being evil; but while continuing in wickedness, he will not bear good fruit.

What then? Did David not bear evil fruit, even though he was good? He did, but not while remaining good—rather, after he had changed. Certainly, if he had always remained what he was, he would not have produced such fruit. For he did not commit what he committed while still abiding in the habit of virtue.

What then? Did not David, being good, bear evil fruit? Not continuing good, but being changed; since, undoubtedly, had he remained always what he was, he would not have brought forth such fruit. For not surely while abiding in the habit of virtue, did he commit what he committed.

Now by these words He was also silencing those who speak carelessly against others and putting a check on the speech of all slanderers. I mean, while many people become suspicious of the good because of the bad, He by this statement has taken away all their excuses. For you cannot say, "I am deceived and misled," since I have given you this exact method of distinguishing them by their works, having added the instruction to examine their actions and not to confuse everyone indiscriminately.

Now by these words He was also stopping the mouths of those who speak evil at random, and putting a bridle on the lips of all calumniators. I mean, whereas many suspect the good by reason of the bad, He by this saying has deprived them of all excuse. For you can not say, 'I am deceived and beguiled;' since I have given you exactly this way of distinguishing them by their works, having added the injunction to go to their actions, and not to confound all at random.

Then, since He had not commanded to punish them but only to beware of them, He set up a bulwark against them—both to comfort those whom they trouble and to alarm and change them—by describing the punishment they will receive from His hands, saying,

9. Then forasmuch as He had not commanded to punish, but only to beware of them, He, at once both to comfort those whom they vex, and to alarm and change them, set up as a bulwark against them the punishment they should receive at His hands, saying,

Every tree that does not produce good fruit is cut down and thrown into the fire. Matthew 7:19

Every tree that brings not forth good fruit is hewn down, and cast into the fire. Matthew 7:19

Then, to make the statement less severe, He added,

Then, to make the saying less grievous, He added,

Therefore, you shall know them by their fruits.

Wherefore by their fruits you shall know them.

He did this so that He would not appear to be introducing threats as His main subject, but rather to be rousing their minds by way of warning and counsel.

That He might not seem to introduce the threatening as His leading topic, but to be stirring up their mind in the way of admonition and counsel.

Here He seems to me to be hinting at the Jews as well, who were displaying such fruits. This is why He also reminded them of John's words, describing their punishment in exactly the same terms. For John too said the very same thing, mentioning to them an axe, a tree being cut down, and unquenchable fire.

Here He seems to me to be hinting at the Jews also, who were exhibiting such fruits. Wherefore also He reminded them of the sayings of John, in the very same terms delineating their punishment. For he too said the very same, making mention to them of an axe, and of a tree cut down, and of unquenchable fire.

Though it may seem to be just one judgment—being burned up—if you look carefully, these are actually two punishments. Someone who is burned is also, of course, cast out of God's kingdom, and this second punishment is more severe than the first. I know that many people are afraid only of hell, but I say that losing that glory is a far greater punishment than hell. If it's not possible to show this clearly in words, that's not surprising. We don't fully know the blessedness of those good things, so we can't clearly grasp the misery of being deprived of them. But Paul, who understands these things clearly, knows that falling from Christ's glory is worse than everything else. We will understand this when we actually experience it.

And though it appear indeed to be some single judgment, the being burnt up, yet if one examine carefully, these are two punishments. For he that is burnt is also cast of course out of God's kingdom; and this latter punishment is more grievous than the other. Now I know indeed that many tremble only at hell, but I affirm the loss of that glory to be a far greater punishment than hell. And if it be not possible to exhibit it such in words, this is nothing marvellous. For neither do we know the blessedness of those good things, that we should on the other hand clearly perceive the wretchedness ensuing on being deprived of them; since Paul, as knowing these things clearly, is aware, that to fall from Christ's glory is more grievous than all. And this we shall know at that time, when we shall fall into the actual trial of it.

But may this never happen to us, O only-begotten Son of God, and may we never experience this punishment that cannot be remedied. How great an evil it is to fall away from those good things cannot truly be described accurately. Nevertheless, as far as I am able, I will work and try to make it clear to you through an example, even if only to a small degree.

But may this never be our case, O thou only-begotten Son of God, neither may we ever have any experience of this irremediable punishment. For how great an evil it is to fall from those good things, cannot indeed be accurately told: nevertheless, as I may be able, I will labor and strive by an example to make it clear to you, though it be but in some small degree.

Let us imagine an extraordinary child who, beyond his virtue, rules the entire world and is so virtuous in every way that he can draw all people to feel a father's love. What loss do you think the father of this child would not willingly endure in order not to be separated from his company? And what hardship, whether small or great, would he not accept on the condition of seeing and being with him? Now let us think in exactly the same way about that glory. For no child, however virtuous he may be, is as desirable and beloved to a father as having our share in those good things and departing to be with Christ. Philippians 1:23

Let us then imagine a wondrous child, having besides His virtue the dominion of the whole world, and in all respects so virtuous, as to be capable of bringing all men to the yearning of a father's affection. What theft do you think the father of this child would not gladly suffer, not to be cast out of His society? And what evil, small or great, would he not welcome, on condition of seeing and enjoying Him? Now let us reason just so with respect to that glory also. For no child, be he never so virtuous, is so desirable and lovely to a father, as the having our portion in those good things, and to depart and be with Christ. Philippians 1:23

No doubt hell and that punishment are unbearable. Yet even if someone imagines ten thousand hells, he will say nothing comparable to what it will be like to miss that blessed glory, to be hated by Christ, to hear "I know you not," to be accused of not feeding Him when we saw Him hungry. Yes, it would surely be better to endure a thousand thunderbolts than to see that gentle face turning away from us, and that peaceful eye unable to look upon us. For if He, while I was an enemy and hating Him and turning from Him, pursued me in such a way as not to spare even Himself but to give Himself up to death, when after all this I do not grant Him even a loaf of bread in His hunger, with what kind of eyes will I ever look at Him again?

No doubt hell, and that punishment, is a thing not to be borne. Yet though one suppose ten thousand hells, he will utter nothing like what it will be to fail of that blessed glory, to be hated of Christ, to hear I know you not, Matthew 25:12 to be accused for not feeding Him when we saw Him an hungered. Matthew 25:42 Yea, better surely to endure a thousand thunderbolts, than to see that face of mildness turning away from us, and that eye of peace not enduring to look upon us. For if He, while I was an enemy, and hating Him, and turning from Him, did in such wise follow after me, as not to spare even Himself, but to give Himself up unto death: when after all this I do not vouchsafe to Him so much as a loaf in His hunger, with what kind of eyes shall I ever again behold Him?

But notice even here His gentleness: He doesn't speak at all about His benefits, or say, "You have despised the One who has done you so much good." He doesn't even say, "You despised Me—the One who brought you from non-existence into being, who breathed a soul into you, who placed you over all things on earth, who for your sake made earth and heaven and sea and air and everything that exists, who had been dishonored by you, yes, counted as less worthy of honor than the devil, and yet did not withdraw, but had countless thoughts for you after all that; who chose to become a slave, who was beaten with rods and spit upon, who was killed, who died the most shameful death, who even now on high intercedes for you, who freely gives you His Spirit, who grants you a kingdom, who makes you such promises, whose will is to be your Head and Bridegroom and Garment and House and Root and Food and Drink and Shepherd and King, and who has taken you to be brother and heir and joint-heir with Himself; who has brought you out of darkness into the dominion of light." These things, I say, and more than these He could mention, but He mentions none of them. What does He say instead? Only the sin itself.

But mark even here His gentleness; in that He does not at all speak of His benefits, nor say, You have despised Him that has done you so much good: neither does He say, Me, who brought you from that which is not into being, who breathed into you a soul, and set you over all things on earth, who for your sake made earth, and heaven, and sea, and air, and all things that are, who had been dishonored by you, yea accounted of less honor than the devil, and did not even so withdraw Himself, but had innumerable thoughts for you after it all; who chose to become a slave, who was beaten with rods and spit upon, who was slain, who died the most shameful death, who also on high makes intercession for you, who freely gives you His Spirit, who vouchsafes to you a kingdom, who makes you such promises, whose will it is to be unto you Head, and Bridegroom, and Garment, and House, and Root, and Meat, and Drink, and Shepherd, and King, and who has taken you to be brother, and heir, and joint-heir with Himself; who has brought you out of darkness into the dominion of light. These things, I say, and more than these He might speak of, but He mentions none of these; but what? Only the sin itself.

Even here He shows His love and indicates the longing He has for you. He does not say, "Depart into the fire prepared for you," but rather "prepared for the devil." And before He tells them what wrongs they had done, He does not even bring Himself to mention all of them, but only a few. And before addressing these, He calls forward the other group, those who have done well, to show from this as well that He is blaming them justly.

Even here He shows His love, and indicates the yearning which He has toward you: not saying, Depart into the fire prepared for you, but prepared for the devil. And before He tells them what wrongs they had done, and neither so does He endure to mention all, but a few. And before these He calls the other sort, those who have done well, to signify from this too that He is blaming them justly.

What punishment could be as terrible as hearing these words? If someone saw even an ordinary person who had helped them suffering from hunger, they wouldn't ignore them. And if they did ignore them and were then criticized for it, they would rather sink into the earth than hear about it in front of two or three friends. What, then, will we feel when we hear these words in front of the whole world? He wouldn't say even these things if He weren't seriously justifying His own actions. He didn't bring up these things to criticize harshly, but to defend Himself and to show that He wasn't saying "depart from me" without good reason or randomly. This is clear from His incredible kindness. If He had wanted to criticize harshly, He would have brought up everything, but instead He only mentions the treatment He received.

What amount of punishment, then, is so grievous as these words? For if any one seeing but a man who was his benefactor an hungered, would not neglect him; or if he should neglect him, being upbraided with it, would choose rather to sink into the earth than to hear of it in the presence of two or three friends; what will be our feelings, on hearing these words in the presence of the whole world; such as He would not say even then, were He not earnestly accounting for His own doings? For that not to upbraid did He bring these things forward, but in self-defense, and for the sake of showing, that not without ground nor at random was He saying, depart from me; this is evident from His unspeakable benefits. For if He had been minded to upbraid, He would have brought forwards all these, but now He mentions only what treatment He had received.

Let us therefore, beloved, fear hearing these words. Life is not a game—or rather, our present life is a game, but the things to come are not. Perhaps our life is not merely a game, but something even worse than that, for it does not end in laughter but brings terrible harm to those who do not intend to order their lives strictly. For what difference is there, I ask you, between children playing at building houses and us when we build our fine houses? What difference is there between them pretending to prepare their dinners and us with our elaborate food? None at all, except that we do it at the risk of being punished. And if we do not yet fully perceive the worthlessness of what is happening, this is no wonder, for we have not yet become mature. But when we have become so, we will know that all these things are childish.

10. Let us therefore, beloved, fear the hearing these words. Life is not a plaything: or rather our present life is a plaything, but the things to come are not such; or perchance our life is not a plaything only, but even worse than this. For it ends not in laughter, but rather brings exceeding damage on them who are not minded to order their own ways strictly. For what, I pray you, is the difference between children who are playing at building houses, and us when we are building our fine houses? What again between them making out their dinners, and us in our delicate fare? None, but just that we do it at the risk of being punished. And if we do not yet quite perceive the poverty of what is going on, no wonder, for we are not yet become men; but when we have become so, we shall know that all these things are childish.

Just as we laugh at those childish things when we grow up, though as children we thought they were worth worrying about—and while we gathered potsherds and mud, we thought no less of ourselves than those building great city walls. Yet those things immediately perish and fall down, and even when standing they cannot be of any use to us, just as those fine houses cannot be either. For they cannot receive the citizen of Heaven, nor can he bear to live in them, since his country is above. Just as we kick down those childish constructions with our feet, so he tramples those earthly houses with his lofty spirit. And just as we laugh at children when they weep over that destruction, so too do the heavenly citizens respond when we mourn over it all—not only laughing, but also weeping, both because their compassion is deep and because the harm that comes from it is great.

For so those other things too, as we grow to manhood, we laugh to scorn; but when we are children we account them to be worth anxiety; and while we are gathering together potsherds and mire we think no less of ourselves than they who are erecting their great circuits of walls. Nevertheless they straightway perish and fall down, and not even when standing can they be of any use to us, as indeed neither can those fine houses. For the citizen of Heaven they cannot receive, neither can he bear to abide in them, who has his country above; but as we throw down these with our feet, so he too those by his high spirit. And as we laugh at the children, weeping at that overthrow, even so these also, when we are bewailing it all, do not laugh only, but weep also: because both their bowels are compassionate, and great is the mischief thence arising.

Let us therefore become adults. How long will we crawl on the earth, taking pride in stones and wooden objects? How long will we play games? If only we were just playing! But now we are actually betraying our own salvation. Just as children who neglect their studies and spend their free time on these activities suffer severe punishment, so we too, devoting all our energy to such things and then being required to show our spiritual lessons through our works but unable to produce them, will have to pay the ultimate penalty. And there is no one to rescue us—not father, not brother, not anyone. While all these things will pass away, the torment that follows them remains immortal and unending. This same kind of thing actually happens with children too, when their father completely destroys their childish toys because of their laziness and causes them to weep constantly.

Let us therefore become men. How long are we to crawl on the earth, priding ourselves on stones and stocks? How long are we to play? And would we played only! But now we even betray our own salvation; and as children when they neglect their learning, and practise themselves in these things at their leisure, suffer very severe blows; even so we too, spending all our diligence herein, and having then our spiritual lessons required of us in our works, and not being able to produce them, shall have to pay the utmost penalty. And there is none to deliver us; though he be father, brother, what you will. But while these things shall all pass away, the torment ensuing upon them remains immortal and unceasing; which sort of thing indeed takes place with respect to the children as well, their father destroying their childish toys altogether for their idleness, and causing them to weep incessantly.

And to convince you that these things are true, let us consider wealth, which more than anything else seems worthy of our effort, and let us set it against a virtue of the soul (whichever one you choose), and then you will see most clearly how worthless it is. Let us suppose there are two men (and I am not now speaking of dishonest gain, but of honest wealth). Of these two, let one accumulate money, sail the sea, work the land, and find many other ways of doing business (though I am not entirely sure whether, doing this, he can make honest profit). Nevertheless, let it be so, and let it be granted that his profits are obtained honestly—that he buys fields and slaves and all such things, and suppose no injustice is connected with it. But let the other man, possessing just as much, sell his fields, sell his houses and vessels of gold and silver, and give to the poor. Let him provide for those in need, heal the sick, free those in difficulty—some let him deliver from prison, others let him release from the mines, these let him rescue from the noose, those who are captives let him save from their punishment. Which side would you be on? And we have not yet spoken of the future, but only of what is here and now. Which side would you take? The one gathering gold, or the one removing calamities? The one purchasing fields, or the one making himself a refuge for the human race? The one clothed in much gold, or the one crowned with countless blessings? Is not the one like some angel come down from heaven for the correction of the rest of mankind, while the other is not even like a man, but like some little child gathering everything together pointlessly and at random?

11. And to convince you that these things are such, let us bring before us wealth, that which more than anything seems to be worthy of our pains, and let us set against it a virtue of the soul (which soever you will), and then shall you see most clearly the vileness thereof. Let us, I say, suppose there are two men (and I do not now speak of injuriousness, but as yet of honest wealth); and of these two, let the one get together money, and sail on the sea, and till the land, and find many other ways of merchandise (although I know not quite, whether, so doing, he can make honest gains); nevertheless let it be so, and let it be granted that his gains are gotten with honesty; that he buys fields, and slaves, and all such things, and suppose no injustice connected therewith. But let the other one, possessing as much, sell fields, sell houses, and vessels of gold and silver, and give to the poor; let him supply the necessitous, heal the sick, free such as are in straits, some let him deliver from bonds, others let him release that are in mines, these let him bring back from the noose, those, who are captives, let him rescue from their punishment. Of whose side then would you be? And we have not as yet spoken of the future, but as yet of what is here. Of whose part then would ye be? His that is gathering gold, or his that is doing away with calamities? With him that is purchasing fields, or him who is making himself a harbor of refuge for the human race? Him that is clothed with much gold, or him that is crowned with innumerable blessings? Is not the one like some angel come down from Heaven for the amendment of the rest of mankind; but the other not so much as like a man, but like some little child that is gathering all together vainly and at random?

But if getting money honestly is this absurd and shows extreme madness, when even the honesty is not there, how can such a person be anything but more wretched than anyone? I mean, if the absurdity is so great, when hell is added to it along with the loss of the kingdom, how great are the lamentations owed to him, both while living and when dead?

But if to get money honestly be thus absurd, and of extreme madness; when not even the honesty is there, how can such a man choose but be more wretched than any? I say, if the absurdity be so great; when hell is added thereto, and the loss of the kingdom, how great wailings are due to him, both living and dead?

Or would you like us to examine another aspect of virtue as well? Let us then bring forward another man who holds power, commands everyone, is clothed with great dignity, has a splendid herald and belt and attendants, and a large company of servants. Does this not seem great and worthy of being called happy? Well then, let us set against this man another—one who is patient under injuries, meek, lowly, and long-suffering. Let this second man be treated spitefully, be beaten, yet bear it quietly and bless those who are doing such things to him.

12. Or will you that we take in hand some other part also of virtue? Let us then introduce again another man, who is in power, commanding all, invested with great dignity, having a gorgeous herald, and girdle, and lictors, and a large company of attendants. Does not this seem great, and meet to be called happy? Well then, against this man again let us set another, him that is patient of injuries, and meek, and lowly, and long suffering; and let this last be despitefully used, be beaten, and let him bear it quietly, and bless them that are doing such things.

Now which of these should we admire, I ask you? The one who is puffed up and inflamed, or the one who has subdued himself? Isn't the latter like the powers above, who are so free from passion, while the former is like a blown-up bladder or a man suffering from dropsy and severe inflammation? The one is like a spiritual physician, the other like a ridiculous child puffing out his cheeks.

Now which is the one to be admired, I pray you? He that is puffed up, and inflamed, or he that is self-subdued? Is not the one again like the powers above, that are so free from passion, but the other like a blown bladder, or a man who has the dropsy, and great inflammation? The one like a spiritual physician, the other, a ridiculous child that is puffing out his cheeks?

Why do you feel proud, O man? Is it because you're carried around high up in a chariot? Because a team of mules is pulling you along? And what does that amount to? This same thing happens to mere logs of wood and stones. Is it because you wear beautiful clothing? But look at the person who is clothed with virtue as his garments, and you will see yourself to be like withering grass, while he is like a tree that bears wonderful fruit and brings much delight to those who see it. For you are carrying around food for worms and moths, and if they attack you, they will quickly strip away all this decoration (for truly, garments and gold and silver are, on the one hand, the product of worms' spinning; on the other hand, earth and dust, which become earth again and nothing more). But the person clothed with virtue has the kind of clothing that not only worms cannot damage, but not even death itself. And very naturally so, because these virtues of the soul do not have their origin from the earth, but are a fruit of the Spirit. Therefore they are not subject to the mouths of worms either. In fact, these garments are woven in Heaven, where there is neither moth, nor worm, nor anything else of that kind.

For why do you pride yourself, O man? Because you are borne on high in a chariot? Because a yoke of mules is drawing you? And what is this? Why, this one may see befalling mere logs of wood and stones. Is it that you are clothed with beautiful garments? But look at him that is clad with virtue for garments, and you will see yourself to be like withering hay, but him like a tree that bears marvellous fruit, and affords much delight to the beholders. For you are bearing about food for worms and moths, who, if they should set upon you, will quickly strip you bare of this adorning (for truly garments and gold and silver, are the one, the spinning of worms; the other earth and dust, and again become earth and nothing more): but he that is clothed with virtue has such raiment, as not only worms cannot hurt, but not even death itself. And very naturally; for these virtues of the soul have not their origin from the earth, but are a fruit of the Spirit; wherefore neither are they subject to the mouths of worms. Nay, for these garments are woven in Heaven, where is neither moth, nor worm, nor any other such thing.

Which is better, tell me? To be rich or to be poor? To have power or to be dishonored? To live in luxury or in hunger? It is quite clear: to have honor, enjoyment, and wealth. Therefore, if you want the realities and not just the names, leave the earth and what is here, and find yourself a place to anchor in heaven. For what is here is a shadow, but all things there are immovable, steadfast, and beyond any assault.

Which then is better, tell me? To be rich, or to be poor? To be in power, or in dishonor? In luxury, or in hunger? It is quite clear; to be in honor, and enjoyment, and wealth. Therefore, if you would have the things and not the names, leave the earth and what is here, and find you a place to anchor in Heaven: for what is here is a shadow, but all things there are immovable, steadfast, and beyond any assault.

Let us therefore choose them with all diligent care, so that we may be delivered from the turmoil of things here, and having sailed into that calm harbor, may be found with our cargo abundant and with that unspeakable wealth of almsgiving. May God grant that we may all attain this, by the grace and love toward humanity of our Lord Jesus Christ, to whom be the glory and the might, forever and ever. Amen.

Let us therefore choose them with all diligent care, that we may be delivered from the turmoil of the things here, and having sailed into that calm harbor, may be found with our lading abundant, and with that unspeakable wealth of almsgiving; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be the glory and the might, world without end. Amen.