Opening
Matthew 8:5.
Matt. VIII. 5.
And when He entered Capernaum, a centurion came to Him, pleading with Him and saying, "Lord, my servant is lying at home paralyzed and suffering terribly."
And when He was entered into Capernaum, there came unto Him a centurion, beseeching Him, and saying, Lord, my servant lies at home sick of the palsy, grievously tormented.
The leper came to Him when He had come down from the mountain, but this centurion came when He had entered Capernaum. So why didn't either of them go up the mountain? Not because they were careless or lazy, for the faith of both was strong, but so they wouldn't interrupt His teaching.
The leper came unto Him when He had come down from the mountain, but this centurion, when He was entered into Capernaum. Wherefore then did neither the one nor the other go up into the mountain? Not out of remissness, for indeed the faith of them both was fervent, but in order not to interrupt His teaching.
But when he came to Him, he says, "My servant lies at home sick of the palsy, grievously tormented." Now some say that by way of excuse he also mentioned the reason why he had not brought him. For it was not possible, they say, when he was paralyzed and tormented and at his last gasp, to lift and carry him. For Luke says he was at the point of dying—he was even ready to die. But I say this is a sign of his having great faith, even much greater than those who let one down through the roof. For because he knew for certain that even a mere command was enough to raise up the patient, he thought it unnecessary to bring him.
But having come unto Him, he says, My servant lies at home sick of the palsy, grievously tormented. Now some say, that by way of excuse he mentioned also the cause, why he had not brought him. For neither was it possible, says he, paralyzed as he was, and tormented, and at his last gasp, to lift and convey him. For that he was at the point of expiring, Luke says; He was even ready to die. But I say, this is a sign of his having great faith, even much greater than theirs, who let one down through the roof. Luke 5:19 For because he knew for certain, that even a mere command was enough for the raising up of the patient, he thought it superfluous to bring him.
What does Jesus do then? He does something He had never done before. For while on every occasion He was accustomed to follow the request of those who asked Him, here He actually goes beyond it and offers not only to heal him, but also to come to the house. And He does this so that we might learn about the centurion's virtue. For if He had not made this offer, but had simply said, "Go your way, let your servant be healed," we would have known none of these things.
What then does Jesus? What He had in no case done before, here He does. For whereas on every occasion He was used to follow the wish of His supplicants, here He rather springs toward it, and offers not only to heal him, but also to come to the house. And this He does, that we might learn the virtue of the centurion. For if He had not made this offer, but had said, Go your way, let your servant be healed; we should have known none of these things.
He did exactly this, though in the opposite way, in the case of the Phoenician woman as well. For here, without being summoned to the house, He says on His own initiative that He will come, so that you might learn about the centurion's faith and great humility. But in the case of the Phoenician woman, He both refuses her request and drives her, even as she persists, into great perplexity.
This at least He did, in an opposite way, in the case also of the Phœnician woman. For here, when not summoned to the house, of His own accord He says, He will come, that you might learn the centurion's faith and great humility; but in the case of the Phœnician woman, He both refuses the grant, and drives her, persevering therein, to great perplexity.
Since He is a wise physician with abundant resources, He knows how to accomplish opposite results through opposite means. Just as here He reveals the woman's faith by freely offering to come, so there He reveals it by firmly delaying and refusing. He does the same thing in Abraham's case, saying, "I will by no means hide from Abraham my servant"—to make you know that man's loving concern and his care for Sodom. And in Lot's case, those who were sent refuse to enter his house, to make you know the greatness of that righteous man's hospitality.
For being a wise physician and full of resources, He knows how to bring about contraries the one by the other. And as here by His freely-offered coming, so there by His peremptory putting off and denial, He unfolds the woman's faith. So likewise He does in Abraham's case, saying, I will by no means hide from Abraham my servant; to make you know that man's kindly affection, and his care for Sodom. And in the instance of Lot, Genesis 19:2 they that were sent refuse to enter into his house, to make you know the greatness of that righteous man's hospitality.
What then does the centurion say? "I am not worthy that you should come under my roof." Let us listen, all of us who are to receive Christ, for it is possible to receive Him even now. Let us listen and imitate him and receive Christ with the same great eagerness. For truly, when you receive a poor person who is hungry and naked, you have received and cared for Him.
What then says the centurion? I am not worthy that you should come under my roof. Matthew 8:8 Let us hearken, as many as are to receive Christ: for it is possible to receive Him even now. Let us hearken, and emulate, and receive Him with as great zeal; for indeed, when you receive a poor man who is hungry and naked, you have received and cherished Him.
But just say a word, and my servant will be healed.
2. But say in a word only, and my servant shall be healed.
See also how this man, like the leper, has the right understanding of Him. For this man too did not say "entreat," nor did he say "pray and beseech," but only "command." And then, fearing that He might refuse out of modesty, he says,
See this man also, how, like the leper, he has the right opinion touching Him. For neither did this one say, entreat, nor did he say, pray, and beseech, but command only. And then from fear lest out of modesty He refuse, he says,
For I too am a man under authority, having soldiers under me. And I say to this man, go, and he goes; and to another, come, and he comes; and to my servant, do this, and he does it. Matthew 8:4
For I also am a man under authority, having under me soldiers; and I say to this man, go, and he goes; and to another, come, and he comes; and to my servant, do this, and he does it. Matthew 8:4
And what about that, someone says—what if the centurion did suspect this to be so? For the question is whether Christ affirmed and confirmed as much. You speak well and very sensibly. Let us then look to this very thing, and we shall find what happened in the case of the leper happening here as well. For just as the leper said, "If you will" (and we know of His authority not only from the leper but also from the voice of Christ—in that, far from putting an end to the suspicion, He actually confirmed it more by adding what would otherwise be unnecessary to say, in the phrase "I will, be cleansed," in order to establish that man's teaching), so here too it is right to see whether any such thing occurred. In fact, we shall find this same thing taking place again. For when the centurion had spoken such words and had testified to His so great authority, far from blaming him, He actually approved it, and did even more than approve it. For the evangelist does not say that He praised the saying only, but shows a certain earnestness in His praise—that He even marveled. And He did not simply marvel, but did so in the presence of the whole crowd, and set him as an example to the rest, that they should imitate him.
And what of that, says one, if the centurion did suspect it to be so? For the question is, whether Christ affirmed and ratified as much. You speak well, and very sensibly. Let us then look to this very thing; and we shall find what happened in the case of the leper, the same happening here likewise. For even as the leper said, If you will (and not from the leper only are we positive about His authority, but also from the voice of Christ; in that, so far from putting an end to the suspicion, He did even confirm it more, by adding what were else superfluous to say, in the phrase, I will, be thou cleansed, in order to establish that man's doctrine): so here too, it is right to see whether any such thing occurred. In fact, we shall find this same thing again taking place. For when the centurion had spoken such words, and had testified His so great prerogative; so far from blaming, He did even approve it, and did somewhat more than approve it. For neither has the evangelist said, that He praised the saying only, but declaring a certain earnestness in His praise, that He even marvelled; and neither did He simply marvel, but in the presence also of the whole people, and set Him as an example to the rest, that they should emulate Him.
Do you see how each person who testified to His authority is marveled at? The crowds were astonished at His teaching, because He taught as one having authority; and far from blaming them, He both took them with Him when He came down from the mountain, and by His words of cleansing to the leper, confirmed their judgment. Again, that leper said, If you will, you can make me clean; and far from rebuking him, He on the contrary cleansed him by exactly the kind of treatment the leper had spoken of. Again, this centurion says, Speak the word only, and my servant shall be healed; and marveling at him, He said, I have not found so great faith, no, not in Israel.
Do you see how each of them that bore witness of His authority is marvelled at? And the multitudes were astonished at His doctrine, because He taught as one having authority; Matthew 7:29 and so far from blaming them, He both took them with Him when He came down, and by His words of cleansing to the leper, confirmed their judgment. Again, that leper said, If you will, you can make me clean; Matthew 8:2 and so far from rebuking, He on the contrary cleansed him by such treatment as He had said. Again, this centurion says, Speak the word only, and my servant shall be healed: Matthew 8:8 and marvelling at him, He said, I have not found so great faith, no, not in Israel.
Now, to convince you of this by looking at the opposite case: Martha said nothing of this kind. Instead she said, "Whatever you ask of God, He will give You" (John 11:22). Far from being praised—even though she was an acquaintance dear to Him and one of those who had shown great zeal toward Him—she was actually rebuked and corrected by Him for not having spoken well. He said to her, "Did I not tell you that if you believe, you will see the glory of God?" (John 11:40), blaming her as though she did not yet fully believe. And again, because she had said, "Whatever You ask of God, He will give You," in order to lead her away from such a mistaken idea and to teach her that He does not need to receive from another but is Himself the fountain of all good things, He says, "I am the resurrection and the life" (John 11:25). That is to say, I do not wait to receive active power but work everything of myself.
Now, to convince you of this by the opposite also; Martha having said nothing of this sort, but on the contrary, Whatsoever you will ask of God, He will give You; John 11:22 so far from being praised, although an acquaintance, and dear to Him, and one of them that had shown great zeal toward Him, she was rather rebuked and corrected by Him, as not having spoken well; in that He said to her, Said I not unto you, that if you would believe, you should see the glory of God? John 11:40 blaming her, as though she did not even yet believe. And again, because she had said, Whatsoever You will ask of God, He will give You; to lead her away from such a surmise, and to teach her that He needs not to receive from another, but is Himself the fountain of all good things, He says, I am the resurrection and the life; John 11:25 that is to say, I wait not to receive active power, but work all of myself.
Therefore, Christ both marvels at the centurion and prefers him above all the people, honors him with the gift of the kingdom, and provokes the rest to the same zeal. And to show you that He spoke this way for the purpose of instructing the rest to believe in the same manner, listen to how precisely the evangelist has indicated this. For,
Wherefore at the centurion He both marvels, and prefers him to all the people, and honors him with the gift of the kingdom, and provokes the rest to the same zeal. And to show you that for this end He so spoke, viz. for the instructing of the rest to believe in like manner, listen to the exactness of the evangelist, how he has intimated it. For,
He says that Jesus turned around and said to those who were following Him, "I have not found such great faith, not even in Israel."
Jesus, says he, turned Him about, and said to them that followed Him, I have not found so great faith, no, not in Israel.
It follows that having exalted thoughts about Him is particularly characteristic of faith and leads to obtaining the kingdom and His other blessings. For His praise did not stop at words only, but He both restored the sick man to health as a reward for his faith, and fashioned for him a glorious crown, and promised great gifts, saying in this way,
It follows, that to have high imaginations concerning Him, this especially is of faith, and tends to procure the kingdom and His other blessings. For neither did His praise reach to words only, but He both restored the sick man whole, in recompence of his faith, and weaves for him a glorious crown, and promises great gifts, saying on this wise,
Many will come from the east and west and will recline in the embrace of Abraham, Isaac, and Jacob, but the children of the kingdom will be thrown out.
Many shall come from the east and west, and shall sit down in the bosoms of Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out.
Since He had performed many miracles, He now speaks with them more openly.
Thus, since He had shown many miracles, He proceeds to talk with them more unreservedly.
Since He wanted to make sure no one would think His words were just flattery, but that everyone would understand this was truly the centurion's mindset, He says,
Then, that no one might suppose His words to come of flattery, but that all might be aware that such was the mind of the centurion, He says,
Go your way; as you have believed, so be it done unto you. Matthew 8:13
Go your way; as you have believed, so be it done unto you. Matthew 8:13
And immediately the work that followed confirmed his character. This is no real problem, for the question is whether each of them has shown us the man's eagerness and his correct opinion about Christ. But it is likely that after sending his friends, he also came himself and said these things. And if Luke did not mention the one event, Matthew likewise did not mention the other; and this is not the mark of men contradicting each other, but rather of those who are filling in the details omitted by one another. But see by another thing also how Luke has proclaimed his faith, saying that his servant was at the point of death. Nevertheless, not even this threw him into despair, nor did it cause him to give up; but even so he trusted that he would succeed. And if Matthew declares that Christ said, "I have not found so great faith, no, not in Israel," and by this clearly shows that he was not an Israelite; while Luke says, "He built our synagogue"—neither is this a contradiction. For it was possible for someone, even though not a Jew, both to build the synagogue and to love the nation.
And straightway the work followed, bearing witness to his character. nothing; for the question is, whether each of them has set before us the zealousness of the man, and his having had the right opinion concerning Christ. But it is likely, that after sending his friends, he himself also came and said these things. And if Luke did not speak of the one, no more did Matthew of the other; and this is not the part of men disagreeing among themselves, but rather of those that are filling up the things omitted by one another. But see by another thing also how Luke has proclaimed his faith, saying that his servant was ready to die. Luke 7:2 Nevertheless, not even this cast him into despondency, neither did it cause him to give up: but even so he trusted that he should prevail. And if Matthew affirm Christ to have said, I have not found so great faith, no, not in Israel, and hereby to show clearly that he was not an Israelite; while Luke says, He built our synagogue; neither is this a contradiction. For it was possible for one, even though not a Jew, both to build the synagogue, and to love the nation.
He did not just say what he said; consider also his rank and position, and then you will see the man's excellence. People in positions of authority are typically very proud, and even when suffering they do not humble themselves. For example, the man mentioned in John pulls Jesus toward his house and says, "Come down, for my child is about to die." But this centurion is far superior to that man and to those who lowered the paralytic through the roof. He does not seek Jesus' physical presence, nor did he bring the sick servant near to the healer—something that would have shown a lesser understanding of who Jesus is. Instead, his request implies a suspicion of Christ's divine dignity. He says, "Only speak the word." At the beginning he does not even say "speak the word," but simply describes the affliction, for in great humility he did not expect Christ would immediately agree and ask where his house was. Therefore, when he heard Jesus say, "I will come and heal him," only then, not before, does he say "speak the word." The suffering did not confuse or overwhelm him. Even under this calamity he reasons calmly, not focusing so much on his servant's health as on avoiding any appearance of doing anything disrespectful.
4. But do not thou, I pray you, merely inquire what was said by him, but add thereto his rank also, and then you will see the man's excellency. Because in truth great is the pride of them that are in places of command, and not even in afflictions do they take lower ground. He, for example, who is set down in John, is for dragging Him unto his house, and says, Come down, for my child is ready to die. John 4:49 But not so this man; rather he is far superior both to him, and to those who let down the bed through the roof. For he seeks not for His bodily presence, neither did He bring the sick man near the physician; a thing which implied no mean imaginations concerning Him, but rather a suspicion of His divine dignity. And he says, speak the word only. And at the beginning he says not even, speak the word, but only describe his affliction: for neither did he, of great humility, expect that Christ would straightway consent, and inquire for his house. Therefore, when he heard Him say, I will come and heal him, then, not before he says, speak the word. Nor yet did the suffering confound him, but still under calamity he reasons coolly, not looking so much to the health of the servant, as to the avoiding all appearance of doing anything irreverent.
And yet it was not he who pressed this, but Christ who offered it. Nevertheless, even then he feared that he might seem to be going beyond what he deserved and drawing upon himself something beyond his capacity. Do you see his wisdom? Note the foolishness of the Jews, who said, "He was worthy for whom He should do the favor." For when they should have taken refuge in the love of Jesus toward mankind, they instead alleged this man's worthiness, and they did not even know on what ground to allege it. But not so he. Rather, he declared himself utterly unworthy, not only of the benefit, but even of receiving the Lord in his house. Therefore, even when he said, "My servant lies sick," he did not add "speak," for fear that he should be unworthy to obtain the gift. He merely made known his affliction. And when he saw Christ zealous in His turn, not even then did he spring forward, but still continued to keep to the end his own proper measure.
And yet it was not he that pressed it, but Christ that offered it: nevertheless even so he feared, lest perchance he should be thought to be going beyond his own deservings, and to be drawing upon himself a thing above his strength. Do you see his wisdom? Mark the folly of the Jews, in saying, He was worthy for whom He should do the favor. Luke 7:4 For when they should have taken refuge in the love of Jesus towards man, they rather allege this man's worthiness; and know not so much as on what ground to allege it. But not so he, but he affirmed himself even in the utmost degree unworthy, not only of the benefit, but even of receiving the Lord in his house. Wherefore even when he said, My servant lies sick, he did not add, speak, for fear lest he should be unworthy to obtain the gift; but he merely made known his affliction. And when he saw Christ zealous in His turn, not even so did he spring forward, but still continues to keep to the end his own proper measure.
If anyone should ask why Christ did not honor him in return, we would say this: He did return honor to him, and abundantly so. First, by bringing out his mind—which was shown especially by His not coming to his house—and second, by introducing him into His kingdom and preferring him to the whole Jewish nation. For because he made himself out unworthy even to receive Christ into his house, he became worthy both of a kingdom and of attaining those good things which Abraham enjoyed.
And if any one should say, wherefore did not Christ honor him in return? we would say this, that He did make return to him in honor, and that exceedingly: first by bringing out his mind, which thing chiefly appeared by His not coming to his house; and in the second place, by introducing him into His kingdom, and preferring him to the whole Jewish nation. For because he made himself out unworthy even to receive Christ into his house, he became worthy both of a kingdom, and of attaining unto those good things which Abraham enjoyed.
But why, someone may ask, was the leper not commended, since he demonstrated even greater things than these? For he did not even say "speak the word," but something far more, "be willing only," which is what the prophet says concerning the Father: "He has done whatever He pleased." But he was indeed commended. For when He said, "Offer the gift that Moses commanded, for a testimony to them," He means nothing else but: you shall be an accuser of them, because you believed. And besides, it was not the same thing for a Jew to believe as for someone from outside that nation. That the centurion was not a Jew is clear, both from his being a centurion and from the statement, "I have not found so great faith, no, not in Israel." And it was a very great thing for a man who stood outside the Jewish people to accept so great a thought. For he did no less than imagine, as it seems to me, the armies in Heaven, or that diseases and death and everything else were as subject to Him as his soldiers were to himself.
But wherefore, one may say, was not the leper commended, who showed forth things greater than these? For he did not so much as say, speak the word, but what was far more, be willing only, which is what the prophet says concerning the Father, He has done whatsoever He pleased. But he also was commended. For when He said, Offer the gift that Moses commanded, for a testimony unto them, Matthew 8:4 He means nothing else but, you shall be an accuser of them, in that you believed. And besides, it was not the same for one that was a Jew to believe, and for one from without that nation. For that the centurion was not a Jew is evident, both from his being a centurion and from its being said, I have not found so great faith, no, not in Israel. And it was a very great thing for a man who was out of the list of the Jewish people to admit so great a thought. For he did no less than imagine to himself, as it seems to me, the armies in Heaven; or that the diseases and death, and everything else, were so subject to Him, as his soldiers to himself.
However, he also said, "For I also am a man set under authority"—that is, "You are God, and I am a man; I am under authority, but You are not under authority." So if I, being a man and under authority, can accomplish so much, how much more can You, both as God and as one not under authority. With this forceful statement he wants to convince Him that he is saying this not as someone giving a similar example, but one that far exceeds it. For if I (he said), being equal in honor to those I command and yet under authority myself, can still accomplish such great things because of the slight superiority of my rank, and no one contradicts me, but whatever I command is done, though the orders are various (for I say to this man, "Go," and he goes; and to another, "Come," and he comes), how much more will You Yourself be able to do this.
Wherefore he said likewise, For I also am a man set under authority; that is, You are God, and I man; I under authority, but Thou not under authority. If I therefore, being a man, and under authority, can do so much; far more He, both as God, and as not under authority. Thus with the strongest expression he desires to convince Him, that he says this, as one giving not a similar example, but one far exceeding. For if I (said he), being equal in honor to them whom I command, and under authority, yet by reason of the trifling superiority of my rank am able to do such great things; and no man contradicts me, but what I command, that is done, though the injunctions be various ( for I say to this man, go, and he goes; and to another, come, and he comes: Matthew 8:9) much more will You Yourself be able.
Some people actually read the passage this way: "For if I, being a man"—and having inserted a pause, they add—"having soldiers under authority under me."
And some actually read the place in this way, For if I, being a man, and having inserted a stop, they add, having soldiers under authority under me.
Notice, I ask you, how he indicated that Christ is able both to overcome even death as a slave and to command it as its master. For in saying, "come, and he comes," and "go, and he goes," he expresses this: If You should command his end not to come upon him, it will not come.
But mark thou, I pray you, how he signified that Christ is able both to overcome even death as a slave, and to command it as its master. For in saying, come, and he comes, and go, and he goes; he expresses this: If You should command his end not to come upon him, it will not come.
Do you see how full of faith he was? What would later become clear to everyone, this man has already shown: that Christ has power over both death and life, leads down to the gates of hell, and brings up again. 1 Samuel xxvi And he was speaking not only about soldiers, but also about slaves, which demonstrated an even more complete obedience.
Do you see how believing he was? For that which was afterwards to be manifest to all, here is one who already has made it evident; that He has power both of death and of life, and leads down to the gates of hell, and brings up again. 1 Samuel xxvi Nor was he speaking of soldiers only, but also of slaves; which related to a more entire obedience.
Even though he had such great faith, he still considered himself unworthy. However, Christ showed that he was worthy to have Him enter his house by doing much greater things—marveling at him, proclaiming him, and giving more than he had asked for. For he came seeking bodily health for his servant, but went away having received a kingdom. Do you see how the saying had already been fulfilled: "Seek the kingdom of heaven, and all these things shall be added to you." For because he showed great faith and lowliness of mind, Christ both gave him heaven and added health to him as well.
5. But nevertheless, though having such great faith, he still accounted himself to be unworthy. Christ however, signifying that he was worthy to have Him enter into his house, did much greater things, marvelling at him, and proclaiming him, and giving more than he had asked. For he came indeed seeking for his servant health of body, but went away, having received a kingdom. Do you see how the saying had been already fulfilled, Seek the kingdom of heaven, and all these things shall be added unto you. For, because he evinced great faith, and lowliness of mind, He both gave him heaven, and added unto him health.
Jesus honored him in another way too—by showing who would be cast out as he was brought in. From this point on, Jesus begins to make it clear to everyone that salvation comes through faith, not through works of the law. This is why the gift he gives will be offered not only to Jews but also to Gentiles, and even more to the Gentiles than to the Jews. For you should not think, he says, that this happened only in the case of this one man. No, it will be the same for the whole world. He said this to prophesy about the Gentiles and to give them good hope. In fact, some Gentiles from Galilee were already following him. He said this both to keep the Gentiles from losing hope and to humble the pride of the Jews.
And not by this alone did He honor him, but also by signifying upon whose casting out he is brought in. For now from this time forth He proceeds to make known to all, that salvation is by faith, not by works of the law. And this is why not to Jews only, but to Gentiles also the gift so given shall be proffered, and to the latter rather than to the former. For think not, says He, by any means, that so it has come to pass in regard of this man alone; nay, so it shall be in regard of the whole world. And this He said, prophesying of the Gentiles, and suggesting to them good hopes. For in fact there were some following Him from Galilee of the Gentiles. And this He said, on the one hand, not letting the Gentiles despair, on the other, putting down the proud spirits of the Jews.
But to avoid offending His listeners or giving them any reason to object, He does not bring forward directly what He has to say about the Gentiles, but rather does so on the occasion provided by the centurion. Nor does He use the bare term "Gentiles," not saying "many of the Gentiles," but rather "many from east and west" (Matthew 8:11). This was the language of one pointing out the Gentiles, but it did not offend the hearers as much, because His meaning was veiled.
But that His saying might not affront the hearers, nor afford them any handle; He neither brings forward prominently what He has to say of the Gentiles, but upon occasion taken from the centurion; nor does He use nakedly the term, Gentiles: not saying, many of the Gentiles, but, many from east and west: Matthew 8:11 which was the language of one pointing out the Gentiles, but did not so much affront the hearers, because His meaning was under a shadow.
He softens what seems new about His teaching not only in this way, but also by speaking of Abraham's bosom instead of the kingdom. That term wasn't familiar to them either. Furthermore, bringing in Abraham would sting them more sharply. This is why John also said nothing at first about hell, but said what was most likely to trouble them: "Don't think you can say, 'We are children of Abraham.'"
Neither in this way only does He soften the apparent novelty of His doctrine, but also by speaking of Abraham's bosom instead of the kingdom. For neither was that term familiar to them: moreover, the introduction of Abraham would be a sharper sting to them. Wherefore John also spoke nothing at first concerning hell, but, what was most apt to grieve them, He says, Think not to say, we are children of Abraham. Matthew 3:9
He is also addressing another concern: to avoid appearing in any way opposed to the old covenant. For someone who honors the patriarchs and speaks of their bosom as an inheritance of blessings does more than enough to remove this suspicion as well.
He is providing for another point also; not to seem in any sense opposed to the ancient polity. For he that admires the patriarchs, and speaks of their bosom as an inheritance of blessings, does much more than sufficiently remove also this suspicion.
Let no one assume that there is only one threat here, for both the punishment of one group and the joy of the other are twofold: for one group, not only that they fell away, but that they fell away from what was their own; for the other, not only that they obtained something, but that they obtained what they had no expectation of. And there is a third element along with these: that one group received what belonged to the other. And he calls them children of the kingdom, for whom the kingdom had been prepared—which would wound them more than anything else, since after pointing to them as being in their bosom through his offer and promise, he ultimately casts them out.
Let no man therefore suppose that the threat is one only, for both the punishment of the one and the joy of the other is double: of the one, not only that they fell away, but that they fell away from their own; of the other, not only that they attained, but that they attained what they had no expectation of: and there is a third together with these, that the one received what pertained to the other. And he calls them children of the kingdom, for whom the kingdom had been prepared: which also more than all was apt to gall them; in that having pointed to them as being in their bosom by His offer and promise, after all He puts them out.
Then, because what He had said was simply a statement, He confirms it through the miracle. Indeed, He demonstrates the miracles in turn through the subsequent fulfillment of the prediction. So anyone who does not believe in the healing that the servant received at that time should, from the prophecy that has been fulfilled today, believe that other miracle as well. For that prophecy too, even before the event occurred, was made clear to everyone by the sign that took place then. You see, having first spoken that prediction, only then did He raise up the paralytic—so that He might make the future credible through the present, and the lesser through the greater. Since it was not improbable but rather reasonable and according to the order of laws that virtuous people should enjoy His good things and the opposite sort should undergo His penalties, but to strengthen the weak and to raise the dead was something beyond nature.
6. Then, because what He had said was mere affirmation, He confirms it by the miracle; as indeed He shows the miracles in their turn, by the subsequent accomplishment of the prediction. He accordingly, who disbelieves the health which the servant then received, let him from the prophecy, which has this day come to pass, believe that other also. For so that prophecy again, even before the event, was made manifest to all by the sign which then took place. To this end, you see, having first uttered that prediction, then and not before He raised up the sick of the palsy; that He might make the future credible by the present, and the less by the greater. Since for virtuous men to enjoy His good things, and for the contrary sort to undergo His penalties, were nothing improbable, but a reasonable event, and according to the tenor of laws: but to brace up the feeble, and to raise the dead, was something beyond nature.
But nevertheless, the centurion also contributed no small amount to this great and marvelous work. We see that Christ also declared this, saying, "Go your way, and as you have believed, so be it done unto you." Do you see how the health of the servant proclaimed both Christ's power and the faith of the centurion, and also became a pledge of the future? Or rather, it was entirely a proclamation of Christ's power. For He not only completely healed the servant's body, but He Himself also brought the centurion's soul to faith through His miracles.
But nevertheless, unto this great and marvellous work the centurion too contributed no little; which thing, we see, Christ also declared, saying, Go your way, and as you have believed, so be it done unto you. Do you see how the health of the servant proclaimed aloud both Christ's power, and the faith of the centurion, and also became a pledge of the future? Or rather it was all a proclamation of Christ's power. For not only did He quite heal the servant's body, but the soul also of the centurion He did Himself bring over unto the faith by His miracles.
And don't just focus on the fact that one person believed and the other was healed, but marvel at how quickly it happened too. The evangelist pointed this out, saying, "And his servant was healed in the self-same hour," just as he said of the leper, "he was straightway cleansed." For He displayed His power not merely by healing, but by doing so both in a wonderful manner and in a moment of time. Neither does He benefit us only in this way, but also by His constant practice of using His miracles as opportunities to open discourses about His kingdom, drawing all people toward it. For even those whom He was threatening to cast out, He threatened not in order to actually cast them out, but so that through such fear, He might draw them into it by His words. And if they were not benefited even by this, the whole blame belongs to them, as it does to all who suffer from the same condition.
And do thou look not to this only, that the one believed, and the other was healed, but marvel how quickly also. For this too the evangelist declared, saying, And his servant was healed in the self-same hour: even as of the leper also he said, he was straightway cleansed. For not by healing, but by doing so both in a wonderful manner and in a moment of time, did He display His power. Neither in this way only does He profit us, but also by his constant practice, in the manifestation of His miracles, of opening incidentally His discourses about His kingdom, and of drawing all men towards it. For, those even whom He was threatening to cast out, He threatened not in order to cast them out, but in order that through such fear, He might draw them into it by His words. And if not even hereby were they profited, theirs is the whole blame, as also of all who are in the like distemper.
You can see this happening not only among Jews but also among those who have believed. For Judas was a child of the kingdom, and it was said to him along with the disciples, "You shall sit on twelve thrones," yet he became a child of hell. Meanwhile the Ethiopian, though he was a barbarian and one of those from the east and west, will enjoy the crowns with Abraham, Isaac, and Jacob. This happens among us now as well. For He says, "Many who are first shall be last, and the last first." He says this so that those who have fallen may not grow discouraged, thinking they cannot return, and so that the others may not become overconfident, thinking they stand secure. John also proclaimed this from the beginning when he said, "God is able from these stones to raise up children to Abraham." Since this was going to happen, it was announced long beforehand so that no one would be troubled by the strangeness of the event. John spoke of it as something possible (since he came first), but Christ spoke of it as something that would certainly happen, proving it through His works.
For not at all among Jews only may one see this taking place, but also among them that have believed. For Judas too was a child of the kingdom, and it was said to him with the disciples, You shall sit on twelve thrones; Matthew 19:28 yet he became a child of hell; whereas the Ethiopian, barbarian as he was, and of them from the east and west, shall enjoy the crowns with Abraham, and Isaac, and Jacob. This takes place among us also now. For many, says He, that are first shall be last, and the last first. Matthew 19:30 And this He says, that neither the one may grow languid, as unable to return; nor the others be confident, as standing fast. This John also declared before from the beginning, when he said, God is able of these stones to raise up children unto Abraham. Matthew 3:9 Thus, since it was so to come to pass, it is proclaimed long before; that no one may be confounded at the strangeness of the event. But he indeed speaks of it as a possible thing (for he was first); Christ on the other hand as what will surely be, affording the proof of it from His works.
Let us then who are standing not be overconfident, but let us say to ourselves, "Let him who thinks he stands take heed lest he fall" (1 Corinthians 10:12). Neither let us who have fallen despair, but let us say to ourselves, "Does he who falls not arise?" (Jeremiah 8:4). For many, even those who have climbed to the very heights of heaven and shown complete self-discipline, who made their home in the deserts and never saw a woman even in a dream, have let down their guard and stumbled, falling into the very depths of wickedness. Yet others have risen from those same depths to heaven, passing from the stage and theater to the discipline of angels, and have shown such great virtue that they drive out demons and work many other such miracles. Both the Scriptures and our own lives are full of such examples. Even former prostitutes and sexually immoral people silence the Manicheans, who claim that wickedness cannot be changed, thus aligning themselves with the devil's side, weakening the resolve of those who want to take their faith seriously, and undermining our entire way of life.
7. Let us not then be confident, who stand, but let us say to ourselves, Let him that thinks he stands take heed lest he fall; 1 Corinthians 10:12 neither let us who are fallen despair, but let us say to ourselves, He that falls, does he not arise? Jeremiah 8:4 For many even who have mounted to the very summit of Heaven, and have shown forth all austerity, and had made their abode in the deserts, nor saw any woman so much as in a dream; having become a little remiss, have been tripped up, and have come unto the very gulf of wickedness. While others again from thence have gone up to Heaven, and from the stage and orchestra have passed over unto the discipline of angels, and have displayed so great virtue, as to drive away devils, and to work many other such miracles. And of these examples both the Scriptures are full, and our life is also full. Even whoremongers and effeminate persons stop the mouths of the Manichæans, who say that wickedness is immoveable, enrolling themselves on the devil's side, and weakening the hands of them that would wish to be in earnest, and overturning all our life.
For those who teach these things not only harm people with regard to the future, but they also overturn everything in the present, at least as far as their own influence goes. When will anyone living in wickedness pursue virtue as long as he considers his return to virtue and his change for the better impossible? For if now, when both laws exist, penalties are threatened, common opinion restrains ordinary people, hell is anticipated, a kingdom is promised, wrong things are reproached, and good things are praised, people still barely choose to undergo the labors required for virtue's sake—if you take all these things away, what will prevent universal ruin and corruption?
For they who inculcate these things, not only injure men as to the future, but here also turn all things upside down, for their own part at least. Because when will any regard virtue, from among those that are living in wickedness, so long as he accounts his return that way, and his change for the better, a thing impossible? For if now, when both laws exist, and penalties are threatened, and there is common opinion to recall the ordinary sort, and hell is looked for, and a kingdom promised, and wrong things reproached, and the good praised; hardly do any choose the labors that are to be undergone for virtue's sake: should you take away all these things, what is there to hinder ruin and corruption universal?
We should understand the devil's scheming, and recognize that the lawgivers of the Gentiles, the oracles of God, the reasonings of nature, and the common opinion of all people—yes, barbarians, Scythians, and Thracians, and absolutely everyone—are directly opposed both to these teachings and to those who try to establish the doctrines of fate. So let us be sober, beloved, and saying goodbye to all those things, let us travel along the narrow way, being both confident and fearful at the same time: fearful because of the cliffs on either side, confident because Jesus is our guide. Let us travel on, sober and alert. For even if someone falls asleep for just a little while, he is quickly swept away.
Knowing therefore the devil's craft, and that as well the lawgivers of the Gentiles as the oracles of God, and the reasonings of nature, and the common opinion of all men, yea barbarians, and Scythians, and Thracians, and generally all, are directly opposed both to these, and to such as strive to enact the doctrines of fate: let us be sober, beloved, and bidding farewell to all those, let us travel along the narrow way, being both confident and in fear: in fear because of the precipices on either side, confident because of Jesus our guide. Let us travel on, sober and wakeful. For though but for a little while one slumber, he is swept away quickly.
For we are not more perfect than David, who through a little carelessness was hurled into the very depths of sin. Yet he arose again quickly. Do not look only at his having sinned, but also at his having washed away his sin. For to this end God wrote that history—not that you should see him fallen, but admire him risen—to teach you, when you fall, how you should arise. Just as physicians identify the most serious diseases and write about them in their books, and teach their method of cure in similar cases, so that by practicing on the greater illnesses they may easily master the lesser ones, in the same way God has brought forward the greatest of sins, so that those who sin in small things may find the cure for these easy by means of the other. Since if the greater sins admitted of healing, much more do the lesser ones.
8. For we are not more perfect than David, who by a little carelessness was hurled into the very gulf of sin. Yet he arose again quickly. Look not then to his having sinned only, but also to his having washed away his sin. For to this end He wrote that history, not that you should behold him fallen, but admire him risen; to teach you, when you are fallen, how you should arise. Thus, as physicians choose out the most grievous diseases, and write them in their books, and teach their method of cure in similar cases; if so be men having practised on the greater, may easily master the less; even so God likewise has brought forward the greatest of sins, that they also who offend in small things may find the cure of these easy, by means of the other: since if those admitted of healing, much more the less.
Let us look at both the nature of that blessed man's sickness and his quick recovery. What was the nature of his sickness? He committed adultery and murder. I do not hesitate to proclaim these things with a loud voice. Since the Holy Spirit thought it no shame to record this entire history, much less should we draw any veil over it. Therefore I not only proclaim it, but I add another point as well. In fact, whoever hides these things actually throws his virtue into the shadows more than anyone. Just as those who say nothing about the battle with Goliath deprive him of no small crowns, so also do those who hurry past this history. Does what I am saying seem like a paradox? Wait a little, and then you will know that we have said this for good reason. I magnify the sin and make my statement more striking precisely so that I may provide the remedies more abundantly.
Let us look then to the manner both of the sickness, and of the speedy recovery of that blessed man. What then was the manner of his sickness? He committed adultery and murder. For I shrink not from proclaiming these things with a loud voice. Since if the Holy Ghost thought it no shame to record all this history, much less ought we to draw any shade over it. Wherefore I not only proclaim it, but I add another circumstance also. For in fact, whosoever hide these things, they most of all men throw his virtue into the shade. And as they that say nothing of the battle with Goliath deprive him of no small crowns, so also they that hurry by this history. Does not my saying seem a paradox? Nay, wait a little, and then you shall know that with reason have we said this. For to this end do I magnify the sin, and make my statement stranger, that I may the more abundantly provide the medicines.
What is it then that I add? The man's virtue, which makes the fault even greater. For all things are not judged alike in all people. For it is said that mighty men shall be mightily tormented, and "He that knew his Lord's will, and does it not, shall be beaten with many stripes" (Luke 12:47). So more knowledge is a ground for more punishment. For this same reason, if the priest commits the same sin as those under his care, he shall not endure the same consequences, but things far more grievous.
What is it then which I add? The man's virtue; which makes the fault also greater. For all things are not judged alike in all men. For mighty men (it is said) shall be mightily tormented: and He that knew his Lord's will, and does it not, shall be beaten with many stripes. Luke 12:47 So that more knowledge is a ground of more punishment. For this same reason the priest, if he commit the same sin as those under government, shall not have the same to endure, but things far more grievous.
Perhaps, seeing the accusation against him made worse, you tremble and are afraid, and are amazed at me, as if I were going down a cliff. But I am so confident on behalf of that righteous man that I will go even further. The more I make the charge worse, the more I will be able to show David's praise.
Perhaps, seeing the charge against him amplified, you tremble and fear, and marvel at me, as though I were going down a precipice. But I am so confident on that righteous man's behalf, that I will proceed even farther; for the more I aggravate the charge, so much the more shall I be able to show forth the praise of David.
And what more than this, you will say, can be said? Much more. For in the case of Cain, what was done was not just a murder, but worse than even many murders—for it was not a stranger but a brother whom he killed, and a brother who had not done wrong but suffered wrong, not after many murderers had come before but having first committed this horrible crime. So here too what was done was not just murder. For it was no ordinary man who did it, but a prophet, and he kills not the one who had done wrong but the one who had suffered wrong—for indeed he had been mortally wronged by having his wife taken away from him. Nevertheless, after that, he added this also.
And what more than this, you will say, can be uttered? Abundantly more. For as in the case of Cain, what was done was not a murder only, but worse than even many murders; for it was not a stranger, but a brother, whom he slew; and a brother who had not done but suffered wrong; not after many murderers, but having first originated the horrid crime: so here too that which was perpetrated was not murder only. For it was no ordinary man that did it, but a prophet: and he slays not him that had done wrong, but him that had suffered wrong; for indeed he had been mortally wronged, by the forcing away his wife: nevertheless after that he added this also.
Perceive how I have not spared that righteous one? How without any the least reserve I have mentioned his offenses? But yet I am so confident concerning his defense that after so great a load of sin, I wish both the Manicheans who mock all this and those who are diseased in Marcion's way were present, that I might fully stop their mouths. For they indeed say he committed murder and adultery, but I say not only this, but have also proved the murder to be twofold—first from the one who suffered the wrong, then from the quality of the person who committed the offense. For it is not the same thing for one to whom the Spirit was given, and on whom so great benefits had been conferred, and who had been admitted to such freedom of speech, and at such a time of life, to venture on crimes of that sort, as it is for someone without all these advantages to commit this same thing. Nevertheless, even in this respect that illustrious man is most of all worthy of admiration, because when he had fallen into the very pit of wickedness, he did not sink or despair or cast himself down in laziness after receiving from the devil so fatal a wound. Instead, quickly—or rather straightway—and with great force, he gave a more fatal blow than he had received.
9. Perceive ye, how I have not spared that righteous one? How without any the least reserve I have mentioned his offenses? But yet, so confident am I concerning his defense, that after so great load as this of his sin, I would there were present both the Manichæans who most deride all this, and they that are diseased in Marcion's way, that I might fully stop their mouths. For they indeed say he committed murder and adultery; but I say not this only, but have also proved the murder to be twofold, first from him who suffered the wrong, then from the quality of the person who offended. For it is not the same thing, for one to whom the Spirit was vouchsafed, and on whom so great benefits had been conferred, and who had been admitted to such freedom of speech, and at such a time of life, to venture on crimes of that sort; as without all these, to commit this self-same thing. Nevertheless even in this respect is that illustrious man most of all worthy of admiration, that when he had fallen into the very pit of wickedness, he did not sink nor despair, nor cast himself down in supineness, on receiving of the devil so fatal a wound; but quickly, or rather straightway, and with great force, he gave a more fatal blow than he had received.
The same thing happened as if in war and battle some barbarian had struck his spear into a chieftain's heart, or shot an arrow into his liver, and had added to the first wound a second more deadly than it, and the one who received these terrible blows, after falling and wallowing in much blood all around him, were first to rise up quickly, then to hurl a spear at the one who wounded him, and display him dead on the ground in an instant. Just so in this case also, the greater you declare the wound to be, the more admirable you show the soul of the one who was wounded to be, since he had the power after this terrible wound both to rise up again and to stand in the very front of the battle line and strike down the one who had wounded him.
And the same thing occurred, as if in war and in battle some barbarian had struck his spear into the heart of a chieftain, or shot an arrow into his liver, and had added to the former wound a second more fatal than it, and he that had received these grievous blows, when fallen, and wallowing in much blood all about him, were first to rise up quickly, then to hurl a spear at him that wounded him, and exhibit him dead on the ground in a moment. Even so in this case also, the greater you declare the wound, so much the more admirable do you imply the soul of him that was wounded to be, that he had power after this grievous wound both to rise up again, and to stand in the very forefront of the battle array, and bear down him that had wounded him.
And those who have fallen into serious sins know best how great a thing this is. For it is not so much a proof of a generous and vigorous soul to walk upright and to run the whole way (for such a soul has good hope accompanying it, cheering and rousing it, strengthening it and making it more eager), as it is, after countless crowns and so many trophies and victories, having suffered the greatest loss, to be able to resume the same course. And so that what I say may be made clear, I will try to set before you another example, not at all inferior to the previous one.
And how great a thing this is, they best know, whosoever are fallen into grievous sins. For it is not so much a proof of a generous and vigorous soul to walk upright, and to run all the way (for such a soul has the good hope going along with it, to cheer and to rouse it, to nerve and render it more zealous); as after those innumerable crowns, and so many trophies, and victories, having undergone the utmost loss, to be able to resume the same course. And that what I say may be made plain, I will endeavor to bring before you another example, not at all inferior to the former.
For imagine, I ask you, some pilot who had crossed countless seas and sailed over the entire ocean. After enduring all those storms, rocks, and waves, suppose he sank with a great cargo right at the entrance to the harbor, and barely escaped this terrible shipwreck with only his naked body. How would he naturally feel toward the sea, navigation, and such labors? Will such a person ever choose, unless he has an exceptionally noble soul, to see a beach, a vessel, or a harbor again? I think not. Instead, he will lie there hiding his face, seeing night all day long, and shrinking from everything. He will choose rather to live by begging than to put his hand to the same labors again.
For imagine, I pray you, some pilot, when he had compassed seas without number, and sailed over the whole ocean; after those many storms, and rocks and waves, to sink, having with him a great freight, in the very mouth of the harbor, and hardly with his naked body to escape this grievous shipwreck; how would he naturally feel towards the sea, and navigation, and such labors? Will such a one then ever choose, unless he be of a very noble soul, to see a beach, or a vessel, or a harbor? I think not; but he will lie hiding his face, seeing night all through the day, and shrinking from all things; and he will choose rather to live by begging, than to put his hand to the same labors.
But this blessed man was not like that. Even though he had suffered such a shipwreck after countless troubles and labors, he did not remain hidden away with his face covered. Instead, he launched his vessel again, spread his sails, took the rudder in hand, and devoted himself to the same labors, and he made his wealth more abundant once more. Now if simply standing firm is so admirable, and not lying down forever after falling, then to rise up again and accomplish such deeds—what crowns would this not deserve?
But not such was this blessed man; but though he had undergone such a shipwreck, after those innumerable troubles and toils, he stayed not with his face covered, but launched his vessel, and having spread his sails, and taken the rudder in hand, he applies himself to the same labors, and has made his wealth more abundant again. Now if to stand be so admirable, and not to lie down for ever after one has fallen; to rise up again, and to do such deeds, what crowns would not this deserve?
And yet there were surely many things that could have driven him to despair. First, the seriousness of his sins. Second, the fact that these things happened not at the beginning of life, when our hopes are also more abundant, but near the end. For a merchant who has just left the harbor and been shipwrecked does not grieve as much as one who, after many successful voyages, strikes on a rock. Third, he incurred this loss when he had already obtained great wealth. For by that time he had stored up no small amount of merchandise: for instance, the deeds of his early youth when he was a shepherd; those concerning Goliath, when he set up the glorious trophy; those pertaining to his self-control regarding Saul. Since he showed forth even the evangelical long-suffering, in that he got his enemy ten thousand times into his hands and continually spared him, and chose rather to be an outcast from his country and from freedom, and from life itself, than to kill him who was unjustly plotting against him. Likewise, after his coming to the kingdom, there were noble deeds of his in no small amount.
And yet surely there were many things to drive him to despair; as first, the greatness of his sins; secondly, that not at the beginning of life, when our hopes also are more abundant, but near the end, these things befell him. For neither does the merchant, who has just gone out of the harbor and been wrecked, grieve equally with him, who after very many traffickings strikes on a rock. Thirdly, that when he had already obtained great wealth, he incurred this. Yea, for by that time he had stored up no small merchandise: for instance, the deeds of his early youth, when he was a shepherd; those about Goliath, when he set up the glorious trophy; those pertaining to his self-command respecting Saul. Since he showed forth even the evangelical long-suffering, in that he got his enemy ten thousand times into his hands, and continually spared him; and chose rather to be an outcast from his country and from liberty, and from life itself, than to slay him that was unjustly plotting against him. Likewise after his coming to the kingdom, there were noble deeds of his to no small amount.
And beyond what I have already said, his reputation among many people and his fall from such bright glory would cause extraordinary trouble. For the purple robe did not adorn him nearly as much as the stain of his sin disgraced him. And you know, of course, what a serious thing it is for evil deeds to be exposed, and how great a soul is needed in such a person not to lose hope after being condemned by the crowd, especially when he has so many witnesses to his own offenses.
And besides what I have said, his credit also among the many, and his fall from glory so bright, would cause no ordinary perplexity. For the purple did by no means so much adorn him, as the stain of his sin disgraced him. And ye know of course what a great thing it is for evil deeds to be exposed, and how great a soul is required in such an one, not to despond after the censure of the multitude, and when he has so many witnesses of his own offenses.
Nevertheless, this noble person pulled all these arrows out of his soul and shone forth afterward so brightly, wiped out the stain so completely, and became so pure that even after his death his descendants had their sins lessened because of him. What was said about Abraham, we find God saying about this man as well—or rather, even more so about him. For concerning the patriarch it says, "I remembered my covenant with Abraham" (Exodus 2:24), but here He doesn't mention the covenant. Instead, what does He say? "I will defend this city for my servant David's sake" (Isaiah 37:35). Furthermore, because of His favor toward him, God would not allow Solomon to fall from the kingdom, despite the greatness of the sin he had committed. The man's glory was so great that Peter, so many years later when urging the Jews, spoke this way: "Let me speak freely to you about the patriarch David, that he is both dead and buried" (Acts 2:29). And Christ too, when talking with the Jews, indicates that after his sin David had the Spirit granted to him to such a degree that he was counted worthy to prophesy again even about His Godhead. By this Christ silenced them, saying, "How then does David in spirit call Him Lord, saying, 'The Lord said to my Lord, Sit at my right hand'?" What happened with David was much like what happened with Moses. For just as Miriam, even against Moses' will, was punished by God for insolence toward her brother (Numbers 12:13-14) because He greatly loved that holy man, so too this man, when wronged by his son, was swiftly avenged by God, and that against his will.
Nevertheless all these darts that noble person drew out of his soul, and so shone forth after this, so wiped out the stain, became so pure, that his offspring even after his death had their sins mitigated by him: and that which was said of Abraham, we find God saying the same of this man also; or rather, much more of the latter. For with respect to the patriarch it is said, I remembered my covenant with Abraham; Exodus 2:24 but here He says not the covenant, but how? I will defend this city for my servant David's sake. Isaiah 37:35 And besides, on account of His favor towards him, He suffered not Solomon to fall from the kingdom, great as the sin was which he had committed. And so great was the glory of the man, that Peter, so many years after, in exhorting the Jews, spoke on this wise: Let me freely speak unto you of the patriarch David, that he is both dead and buried. Acts 2:29 And Christ too, discoursing with the Jews, signifies him after his sin to have had the Spirit vouchsafed to such a degree, that he was counted worthy to prophesy again even concerning His Godhead; and thereby stopping their mouths, He said, How then does David in spirit call Him Lord, saying, The Lord said to my Lord, Sit on my right hand? And much as with Moses, so it fell out also with David. For as Miriam, even against Moses' will, was punished by God for insolence to her brother, Numbers 12:13-14 because He greatly loved the holy man; even so this man, injuriously treated by his son, God did swiftly avenge, and that against his will.
These things are enough—or rather, these above all else are enough—to show this man's excellence. For when God makes His judgment, we should not inquire any further. But if you want to become particularly familiar with his self-control, you can read his history after his sin and see his confidence toward God, his kindness, his growth in virtue, and his strictness until his last breath.
These things then are sufficient, yea rather before all others these are sufficient to indicate the man's excellency. For when God pronounces His judgment, we ought to inquire no further. But if you would become particularly acquainted with His self command, you may by perusing his history after his sin, perceive his confidence towards God, his benevolence, his growth in virtue, his strictness unto his last breath.
Having these examples before us, let us be sober-minded and strive not to fall into despair. If we should fall at any time, we must not remain lying down in defeat. I did not speak of David's sins to make you spiritually lazy, but to produce greater reverence in you. For if that righteous man received such wounds through a small amount of carelessness, what will we suffer who are negligent every day? Therefore, do not look at his fall and become careless, but consider what great things he did even after this—what great mourning, how much repentance he displayed, adding his nights to his days, pouring out fountains of tears, washing his bed with his tears, and clothing himself in sackcloth besides.
10. Having then these examples, let us be sober, and let us strive not to despond, and if at any time we fall, not to lie prostrate. For not to cast you into slothfulness, did I speak of the sins of David, but to work in you more fear. For if that righteous man through a little remissness received such wounds, what shall we have to suffer, who are every day negligent? Do not therefore look at his fall, and be remiss, but consider what great things he did even after this, what great mournings, how much repentance he showed forth, adding his nights to his days, pouring forth fountains of tears, washing his couch with his tears, withal clothing himself in sackcloth.
If David needed such a great conversion, how will it be possible for us to be saved when we remain insensible after so many sins? For the person who has many good deeds would easily cast a shadow over his sins even by these alone, but the person who is unarmed receives a mortal wound wherever he is struck by a dart.
Now if he needed so great a conversion, when will it be possible for us to be saved, feeling insensible after so many sins? For he that has many good deeds, would easily even by this throw a shade over his sins; but he that is unarmed, wherever he may receive a dart, receives a mortal wound.
To prevent this from happening, let us equip ourselves with good works. And if any wrongdoing has occurred, let us wash it away, so that we may be considered worthy—after having lived our present life to the glory of God—to enjoy the life to come. May we all attain this through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
In order therefore that this may not be so, let us arm ourselves with good works; and if any offense have befallen us, let us wash it away: that we may be counted worthy, after having lived the present life to the glory of God, to enjoy the life to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.