Opening
Matthew 8:14.
Matt. VIII. 14.
And when Jesus had come into Peter's house, He saw his wife's mother lying down and sick with a fever. He touched her hand, and the fever left her, and she got up and served Him.
And when Jesus had come into Peter's house, He saw his wife's mother laid and sick of a fever: and He touched her hand, and the fever left her, and she arose and ministered unto Him.
But Mark also adds "immediately," intending to specify the timing as well; but this evangelist has recorded only the miracle, without indicating the time in addition. And whereas the others say that the sick woman also appealed to Him, this evangelist has passed over that in silence. But this does not come from any disagreement, but rather from one being brief, the other giving a detailed account. But for what purpose did He go into Peter's house? As it seems to me, to take food. This at least is made clear when it is said,
But Mark adds also, immediately, meaning to declare the time as well; but this evangelist has set down only the miracle, without signifying besides the time. And whereas the others say, that she that lay ill did also entreat Him, this too he has passed over in silence. But this comes not of any dissonance, but the one of brevity, the other of exact narrative. But for what intent did He go into Peter's house? As it seems to me, to take food. This at least is declared when it is said,
She got up and took care of Him. Matthew 8:15
She arose and ministered unto Him. Matthew 8:15
He would visit His disciples (just as He did with Matthew when He called him), honoring them in this way and making them more eager.
For He used to visit His disciples (as Matthew likewise, when He had called him), so honoring them and making them more zealous.
But notice here, I ask you, Peter's reverence toward Him in this as well. For although he had his wife's mother at home lying sick, seriously ill with a fever, he did not bring Him into his house, but waited first for the teaching to be completed, then for all the others to be healed. Only then, when He had come in, did he make his request. In this way he was taught from the beginning to put the needs of everyone else before his own.
But do thou mark, I pray you, herein also Peter's reverence towards Him. For though he had his wife's mother at home lying ill, and very sick of a fever, he drew Him not into his house, but waited first for the teaching to be finished, then for all the others to be healed; and then when He had come in, besought Him. Thus from the beginning was he instructed to prefer the things of all others to his own.
Therefore Peter himself does not bring Him in, but He entered of His own accord (after the centurion had said, I am not worthy that You should come under my roof Matthew 8:8): to show how much favor He gave to His disciple. And yet consider what kind of houses these fishermen had; but even so, He did not look down on entering their humble huts, teaching you by every means to trample underfoot human pride.
Therefore neither does he himself bring Him in, but He entered of His own accord (after the centurion had said, I am not worthy that You should come under my roof Matthew 8:8): to show how much favor He bestowed on His disciple. And yet consider of what sort were the houses of these fishermen; but for all that, He disdained not to enter into their mean huts, teaching you by all means to trample under foot human pride.
And sometimes He heals with words alone, sometimes He also stretches out His hand, and sometimes He does both, revealing His method of healing. For He did not want to always perform miracles in the most extraordinary way, since it was necessary for Him to remain somewhat hidden for a time, especially from His disciples, because in their great joy they would have announced everything. This was clear from the fact that even after going up the mountain, it was necessary to command them not to tell anyone.
And sometimes He heals by words only, sometimes He even stretches forth His hand, sometimes He does both these things, to bring into sight His way of healing. For it was not His will always to work miracles in the more surpassing manner: it being needful for Him to be concealed awhile, and especially as concerned His disciples; since they out of their great delight would have proclaimed everything. And this was evident from the fact, that even after coming to the mount, it was needful to charge them that they should tell no man.
Having touched her body, He not only removed the fever but also restored her to perfect health. Since the disease was an ordinary one, He demonstrated His power through the manner of healing—something no physician's skill could have accomplished. For you know that even after fevers leave, patients still need considerable time to return to their former health. But in this case everything happened at once.
Having therefore touched her body, He not only quenched the fever, but also gave her back perfect health. Thus, the disease being an ordinary one, He displayed His power by the manner of healing; a thing which no physician's art could have wrought. For you know that even after the departing of fevers, the patients yet need much time to return to their former health. But then all took place at once.
And this happened not only in this case, but also with the sea. For there He did not merely calm the winds and the storm, but He also stopped the surging of the waves immediately—and this too was extraordinary. For even if a storm stops, the waves keep swelling for a long time afterward.
And not in this case only, but also in that of the sea. For neither there did He quiet the winds only and the storm, but He also stayed at once the swelling of the waves; and this also was a strange thing. For even if the tempest should cease, the waves continue to swell for a long time.
But with Christ it was not like that. Instead, everything ended all at once, and this is what happened to this woman as well. This is why the evangelist, to make this clear, said, "She arose and ministered unto Him" (Matthew 8:15). This was a sign both of Christ's power and of the woman's attitude, which she showed toward Christ.
But with Christ it was not so, but all at once was ended: and so it befell this woman also. Wherefore also the evangelist, to declare this, said, She arose and ministered unto Him; Matthew 8:15 which was a sign both of Christ's power, and of the disposition of the woman, which she showed towards Christ.
And alongside these things we can observe something else from this passage: that Christ grants healing to some people based on the faith of others. In this case as well, others made the request on her behalf, just as they did for the centurion's servant. He makes this grant when the person who needs healing is not unbelieving, but either cannot come to Him because of sickness, or through ignorance has no high conception of Him, or because of immature age.
And another thing together with these we may hence observe, that Christ grants the healing of some to the faith even of others. Since in this case too, others besought Him, as also in the instance of the centurion's servant. And this grant He makes, when there is no unbelief in him that is to be healed, but either through disease he cannot come unto Him, or through ignorance imagines nothing great of Him, or because of His immature age.
When evening had come, they brought to Him many people who were possessed by demons. He cast out the spirits from them with a word and healed all who were sick. This happened so that what was spoken by the Prophet Isaiah might be fulfilled: that He took our infirmities and bore our sicknesses.
2. When the evening had come, they brought unto Him many that were possessed with devils: and He cast out the spirits from them with a word, and healed all that were sick: that it might be fulfilled which was spoken by the Prophet Esaias, that He took our infirmities, and bare our sicknesses.
Do you see how the crowd's faith was growing by this point? Even though the time was pressing, they could not bear to leave, nor did they consider it inappropriate to bring their sick to Him in the evening.
Do you see the multitude, by this time growing in faith? For not even when the time pressed could they endure to depart, nor did they account it unseasonable to bring their sick to Him at eventide.
Notice, I ask you, how the evangelists quickly pass over a great multitude of healed people, not mentioning them one by one and giving us an account of each, but covering an unspeakable sea of miracles in a single phrase. Then, in case the greatness of the wonder should drive us back to unbelief—that such a great crowd of people with their various diseases should be delivered and healed by Him in a single moment—He brings in the prophet as well to testify to what is happening. This shows the abundance of proof we have in every case from the Scriptures, such that we have no more proof from the miracles themselves. And He says that Isaiah also spoke of these things: "He took our infirmities and bore our sicknesses." He did not say "He did away with them," but "He took and bore them"—which seems to me, in the prophet's words, to be spoken more of sins, in harmony with John where he says, "Behold the Lamb of God, who bears the sin of the world."
But mark, I pray you, how great a multitude of persons healed the evangelists pass quickly over, not mentioning one by one, and giving us an account of them, but in one word traversing an unspeakable sea of miracles. Then lest the greatness of the wonder should drive us again to unbelief, that even so great a people and their various diseases should be delivered and healed by Him in one moment of time, He brings in the prophet also to bear witness to what is going on: indicating the abundance of the proof we have, in every case, out of the Scriptures; such, that from the miracles themselves we have no more; and He says, that Esaias also spoke of these things; He took our infirmities, and bare our sicknesses. He said not, He did them away, but He took and bare them; which seems to me to be spoken rather of sins, by the prophet, in harmony with John, where he says, Behold the Lamb of God, that bears the sin of the world. John 1:29
How then does the evangelist apply this passage to diseases? Either he is reciting it in its historical sense, or he is showing that most of our diseases come from sins of the soul. For if the sum total of everything—death itself—has its root and foundation in sin, then much more do the majority of our diseases as well, since our very capacity to suffer originated there.
How then does the evangelist here apply it to diseases? Either as rehearsing the passage in the historical sense, or to show that most of our diseases arise from sins of the soul. For if the sum of all, death itself, has its root and foundation from sin, much more the majority of our diseases also: since our very capability of suffering did itself originate there.
When Jesus saw large crowds around Him, He gave orders to cross over to the other side.
3. Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side. Matthew 8:18
Do you see again His freedom from showing off? Just as the other writers say He commanded the demons not to reveal that it was He, this writer says He sends the crowds away from Him. In doing this, He was both training us in moderation and at the same time reducing the envy of the Jews, and teaching us to do nothing for display. For He was not, we know, only a healer of bodies, but also a curer of the soul and a teacher of self-restraint. He revealed Himself through both actions: by removing their diseases and by doing nothing for display. The people were clinging to Him, loving Him, and marveling at Him, and wanting to look at Him. For who would leave someone who was doing such miracles? Who would not long, if only to see the face and the mouth that was speaking such words?
Do you see again His freedom from ostentation? In that as the others say, He charged the devils not to say it was He, so this writer says, He repels the multitudes from Him. Now in so doing, He was at once both training us to be moderate, and at the same time allaying the envy of the Jews, and teaching us to do nothing for display. For He was not, we know, a healer to bodies only, but a curer also of the soul, and a teacher of self-restraint; by both disclosing Himself, both by putting away their diseases, and by doing nought for display. Because they indeed were cleaving unto Him, loving Him, and marvelling at Him, and desiring to look upon Him. For who would depart from one who was doing such miracles? Who would not long, were it only to see the face, and the mouth that was uttering such words?
He was wonderful not only when working miracles, but even when simply appearing in person He was full of great grace. The prophet declared this when he said, "Fair in beauty beyond the children of men." And if Isaiah says, "He has no form nor comeliness," he is either saying this in comparison to the glory of His Godhead, which surpasses all speech and description, or he is declaring what happened at His passion—the dishonor He endured at the time of the cross and the humble condition that He demonstrated throughout His life in every way.
For not by any means in working wonders only was He wonderful, but even when merely showing Himself, He was full of great grace; and to declare this the prophet said, Fair in beauty beyond the children of men. And if Esaias says, He has no form nor comeliness, he affirms it either in comparison of the glory of His Godhead, which surpasses all utterance and description; or as declaring what took place at His passion, and the dishonor which He underwent at the season of the cross, and the mean estate which throughout His life He exemplified in all respects.
Further, He did not give the command to depart to the other side until He had healed them. For they surely could not have endured it. Therefore, just as on the mountain they not only stayed with Him while He was teaching them, but also followed Him when He was silent, so here too they waited on Him not only during His miracles, but also when He had stopped again, receiving no small benefit from His very countenance. For if Moses had his face made glorious, and Stephen's face became like that of an angel, consider what sort of appearance our common Lord likely had at such a time.
Further: He did not first give commandment to depart unto the other side, nor until He had healed them. For surely they could not have borne it. As therefore on the mountain they not only continued with Him while exhorting them, but also when it was silence followed Him; so here too, not in His miracles only did they wait on Him, but also when He had ceased again, from His very countenance receiving no small benefit. For if Moses had his face made glorious, and Stephen like that of an angel; consider thou our common Lord, what manner of person it was likely He would appear at such a time.
Many people now have perhaps fallen into a passionate desire to see that form; but if we are willing, we shall see one far better than that. For if we can pass through our present life with Christian boldness, we shall receive Him in the clouds, meeting Him in an immortal and incorruptible body.
Many now perchance have fallen into a passionate desire of seeing that form; but if we are willing we shall behold one far better than that. For if we can pass through our present life with Christian boldness, we shall receive Him in the clouds, meeting Him in an immortal and incorruptible body.
But notice how He does not simply drive them away, in case He should hurt them. For He did not say "withdraw," but gave a command to depart to the other side, leading them to expect that He would certainly come there.
But observe how He does not simply drive them away, lest He should hurt them. For He did not say, withdraw, but gave commandment to depart to the other side, giving them to expect that He would surely come there.
The crowds showed this great love and were following with much devotion. But then a particular person, enslaved to wealth and filled with great arrogance, came up to Him and said,
4. And the multitudes for their part evinced this great love, and were following with much affection; but some one person, a slave of wealth, and possessed with much arrogance, approaches Him, and says,
Master, I will follow You wherever You go. Matthew 8:19
Master, I will follow You wherever You go. Matthew 8:19
Do you see how great his arrogance is? He doesn't want to be counted among the crowd, and he shows that he's above ordinary people, so he approaches Jesus this way. This is what the Jewish character is like—full of confidence at the wrong time. Later on, another person does the same thing: while everyone else is keeping silent, he jumps up on his own and asks, "Which is the first commandment?"
Do you see how great his arrogance? For as not deigning to be numbered with the multitude, and indicating that he is above the common sort, so he comes near. Because such is the Jewish character; full of unseasonable confidence. So too another afterwards, when all men were keeping silence, of his own accord springs up, and says, Which is the first commandment?
Yet nevertheless the Lord did not rebuke his unseasonable confidence, teaching us to bear even with people like these. Therefore He does not openly convict those who are devising mischief, but responds to their secret thought, leaving it to themselves alone to know that they are convicted, and doing them good in two ways: first by showing that He knows what is in their conscience, and second by granting them concealment after this revelation, and allowing them to recover themselves again, if they will. He does this in the case of this man also.
Yet nevertheless the Lord rebuked not his unseasonable confidence, teaching us to bear even with such as these. Therefore He does not openly convict them who are devising mischief, but replies to their secret thought, leaving it to themselves only to know that they are convicted, and doubly doing them good, first by showing that He knows what is in their conscience, next by granting unto them concealment after this manifestation, and allowing them to recover themselves again, if they will: which thing He does in the case of this man also.
He saw the many signs and the large crowds following Jesus, and thought he could profit from such miracles. That is why he was eager to follow Him. How do we know this? From the answer Christ gives, which addresses not the literal words of the question but the attitude revealed in its meaning. For Christ says: What? Do you expect to gain wealth by following me? Do you not see that I do not even have a place to stay, not even as much as the birds have?
For he, seeing the many signs, and many drawn after Him, thought to make a gain out of such miracles; wherefore also he was forward to follow Him. And whence is this manifest? From the answer which Christ makes, meeting not the question, as it stands verbally, but the temper shown in its meaning. For, What? says He, do you look to gather wealth by following me? Do you see not then that I have not even a lodging, not even so much as the birds have?
The foxes have holes, He says, and the birds of the air have nests, but the Son of Man does not have a place to lay His head.
For the foxes, says He, have holes, and the birds of the air have nests, but the Son of Man has not where to lay His head. Matthew 8:20
These were not the words of someone turning him away, but of someone who was testing his evil disposition while still allowing him to follow (if he was willing, knowing what to expect). And to prove to you his wickedness: after he heard these things and was tested, he did not say, "I am ready to follow You."
Now these were not the words of one turning Himself away, but of one who while putting to the proof his evil disposition, yet permitted him (if he were willing with such a prospect) to follow Him. And to convince you of his wickedness, when he had heard these things, and had been proved, he did not say, I am ready to follow You.
And in many other places Christ is clearly doing the same thing. He does not openly convict them, but through His answer He reveals the intention of those who are coming to Him. For example, when someone addressed Him as "Good Master," thinking he could gain His favor through such flattery, Christ answered according to that person's intention, saying, "Why do you call me good? There is none good but one, that is, God."
5. And in many other places also Christ is clearly doing this; He does not openly convict, but by His answer He manifests the purpose of them that are coming unto Him. Thus to him again that said, Good Master, and had thought by such flattery to gain His favor, according to his purpose He made answer, saying, Why do you call me good? There is none good but one, that is, God.
When they said to Him, "Look, Your mother and Your brothers are looking for You" (Matthew 12:47-48), these people were acting out of human weakness. They didn't want to hear something beneficial, but rather wanted to show off their family connection to Him and boast about it. Listen to what He says: "Who is my mother, and who are my brothers?"
And when they said to Him, Behold, Your mother and Your brethren seek You; Matthew 12:47-48 forasmuch as these were under the influence of some human infirmity, not desiring to hear something profitable, but to make a display of their relationship to Him, and therein to be vainglorious; hear what He says: Who is my mother, and who are my brethren?
And again to His own brothers, when they said to Him, "Show yourself to the world" (John 7:4, 6), wanting to feed their vainglory through this, He said, "Your time is always ready, but my time has not yet come."
And again to His brethren themselves, saying unto Him, Show yourself to the world, John 7:4, 6 and wishing thence to feed their vainglory, He said, Your time (so He speaks) is always ready, but my time is not yet come.
In the opposite cases too, He does the same thing. For example, with Nathanael He said, "Behold an Israelite indeed, in whom is no guile." And again, "Go and show John again those things which you hear and see." For in this case too, He did not reply to the actual words spoken, but to the intention of the one who sent them. And likewise with the crowds, He directed His words to their conscience, saying, "What did you go out into the wilderness to see?" He said this because they were probably thinking about John as if he were some kind of fickle and unstable person. To correct this wrong impression of theirs, He says, "What did you go out into the wilderness to see? A reed shaken with the wind? Or a man clothed in soft clothing?" By both these images He was making clear that John was neither unstable in himself nor would be weakened by any kind of luxury. So in the present case also, He answers according to their underlying meaning.
And in the opposite cases too He does so; as in that of Nathanael, saying, Behold an Israelite indeed, in whom is no guile. John 1:47 And again, Go and show John again those things which you do hear and see. Matthew 11:4 For neither in this did He reply to the words, but to the intention of him that sent them. And with the people again in like manner, He addresses His discourse unto their conscience, saying, What went ye out into the wilderness to see? Matthew 11:7 That is because they were probably feeling about John, as though he had been a sort of easy and wavering person; to correct this their suspicion, He says, What went ye out into the wilderness to see? A reed shaken with the wind? or, a man clothed with soft raiment? by both these figures declaring, that he was neither of himself a waverer, nor would be softened by any luxury. Thus then in the present case also He makes His answer to their meaning.
And see how in this also He shows great moderation: He did not say, "I have it indeed, but despise it," but rather "I have it not." Do you see what exact care accompanies His condescension? Even as when He eats and drinks, when He seems to be acting in an opposite way to John, this too He does for the sake of the salvation of the Jews, or rather for that of the whole world, at once both stopping the mouths of the heretics and desiring to win those of that day to Himself more abundantly.
And see how in this also He shows forth great moderation: in that He said not, I have it indeed, but despise it, but I have it not. Do you see what exact care goes along with His condescension? Even as when He eats and drinks, when He seems to be acting in an opposite way to John, this too He does for the sake of the Jews' salvation, or rather for that of the whole world, at once both stopping the mouths of the heretics, and desiring to win also more abundantly those of that day to Himself.
However, we read that a certain other person said to Him,
6. But a certain other one, we read, said to Him,
Lord, let me first go and bury my father. Matthew 8:21
Lord, suffer me first to go and bury my father. Matthew 8:21
Did you notice the difference? One person impudently says, "I will follow You wherever You go," but this other person, though asking for something that was a sacred duty, says, "Allow me." Yet Jesus did not permit him, but says, "Let the dead bury their dead, but you follow me." In every case He considered the person's intention. Why did He not allow him? one might ask. Because, on the one hand, there were others who would fulfill that duty, and the dead person was not going to remain unburied; on the other hand, it was not appropriate for this man to be pulled away from more important matters. But by saying "their own dead," He implies that this is not one of His dead. And that is because the one who was dead was, at least as I understand it, an unbeliever.
Did you mark the difference? How one impudently says, I will follow You wherever You go; but this other, although asking a thing of sacred duty, says, Allow me. Yet He suffered him not, but says, Let the dead bury their dead, but do thou follow me. For in every case He had regard to the intention. And wherefore did He not allow him? One may ask. Because, on the one hand, there were those that would fulfill that duty, and the dead was not going to remain unburied; on the other, it was not fit for this man to be taken away from the weightier matters. But by saying, their own dead, He implies that this is not one of His dead. And that because he that was dead, was, at least as I suppose, of the unbelievers.
Now if you admire the young man for asking Jesus about such a necessary matter instead of just leaving on his own, you should admire him even more for staying when Jesus told him not to go.
Now if you admire the young man, that for a matter so necessary he besought Jesus, and did not go away of his own accord; much rather do thou admire him for staying also when forbidden.
Was it not then, one may ask, extreme ingratitude not to be present at his father's burial? If he did so out of negligence, it was ingratitude, but if he did it to avoid interrupting a more necessary work, his departing would most certainly have shown extreme thoughtlessness. For Jesus did not forbid him because He was commanding us to treat lightly the honor due to our parents, but to show that nothing should be more urgent to us than the things of Heaven, and that we should cling to these with all diligence and not put them off even for a moment, no matter how absolutely necessary and pressing our other obligations may be. For what can be more necessary than burying a father? What more straightforward? Since it would not even take much time.
Was it not then, one may say, extreme ingratitude, not to be present at the burial of his father? If indeed he did so out of negligence, it was ingratitude, but if in order not to interrupt a more needful work, his departing would most surely have been of extreme inconsideration. For Jesus forbad him, not as commanding to think lightly of the honor due to our parents, but signifying that nothing ought to be to us more urgent than the things of Heaven, and that we ought with all diligence to cleave to these, and not to put them off for ever so little, though our engagements be exceeding indispensable and pressing. For what can be more needful than to bury a father? What more easy? Since it would not even consume any long time.
But if we should not spend even the time required for a father's burial, and it is not safe to be separated even that long from our spiritual concerns, then consider what we deserve—we who constantly neglect the things that pertain to Christ, who prefer very ordinary matters to necessary ones, and who are lazy when nothing is pressing on us.
But if one ought not to spend even as much time as is required for a father's burial, nor is it safe to be parted even so long from our spiritual concerns; consider what we deserve, who all our time stand off from the things that pertain to Christ, and prefer things very ordinary to such as are needful, and are remiss, when there is nothing to press on us?
Here too we should admire how instructive His teaching is: He bound the man to His word and, in doing so, freed him from all those endless troubles—the lamenting, the mourning, and everything that comes after. Once the burial is over, he would have to deal with the will, then with dividing up the inheritance, and all the other matters that follow. These troubles, like waves crashing one after another, would carry him far away from the harbor of truth. That is why Christ draws him close and fastens him to Himself.
And herein too we should admire the instructiveness of His teaching, that He nailed him fast to His word, and with this freed him from those endless evils, such as lamentations, and mournings, and the things that follow thereafter. For after the burial he must of necessity proceed to inquire about the will, then about the distribution of the inheritance, and all the other things that follow thereupon; and thus waves after waves coming in succession upon him, would bear him away very far from the harbor of truth. For this cause He draws him, and fastens him to Himself.
But if you are still amazed and puzzled that he was not allowed to be present at his father's burial, consider that many people do not permit the sick—if it is a father who has died, or a mother, or a child, or any other of their relatives—even to know about it or to follow the body to the tomb. And we do not accuse them of cruelty or inhumanity for this, and rightly so. For on the contrary, it would be cruel to bring men in such a condition out to the funeral ceremony.
But if you still marvellest, and art perplexed, that he was not permitted to be present at his father's burial; consider that many suffer not the sick, if it be a father that is dead, or a mother, or a child, or any other of their kinsmen, to know it, nor to follow him to the tomb; and we do not for this charge them with cruelty nor inhumanity: and very reasonably. For, on the contrary, it were cruelty to bring out to the funeral solemnity men in such a state.
But if it is wrong to mourn and be mentally distressed over our relatives, how much more wrong is it to be pulled away from spiritual teaching. For this same reason He said elsewhere also, "No one who puts his hand to the plow and looks back is fit for the kingdom of Heaven." And surely it is far better to proclaim the kingdom and draw others back from death than to bury a dead body that gains no benefit from it—especially when there are others available to carry out all these duties.
But if to mourn and be afflicted in mind for them that are of our kindred is evil, much more our being withdrawn from spiritual discourses. For this same cause He said elsewhere also, No man having put his hand to the plough, and looking back, is fit for the kingdom of Heaven. And surely it is far better to proclaim the kingdom, and draw back others from death, than to bury the dead body, that is nothing advantaged thereby; and especially, when there are some to fulfill all these duties.
Nothing else then do we learn from this, but that we must not carelessly waste any time, not even the smallest amount, no matter how many urgent matters press upon us. Rather, we must place what is spiritual above all things, even the most essential matters, and we must understand what true life is and what true death is. For many even of those who seem to be alive are no better than dead people, living as they do in wickedness. In fact, these are worse than the dead, because as it is written, "he that is dead is freed from sin" (Romans 6:7), but this person is a slave to sin. Do not tell me that he is not being eaten by worms, nor lying in a coffin, nor has closed his eyes, nor is bound in burial cloths. No, for he suffers these things more grievously than the dead—not with worms devouring him, but with the passions of his soul tearing him to pieces more savagely than wild beasts.
7. Nothing else then do we learn hereby, but that we must not wantonly lose any, no not the smallest time, though there be ten thousand things to press on us; but to set what is spiritual before all, even the most indispensable matters, and to know both what is life, and what is death. Since many even of them that seem to live are nothing better than dead men, living as they do in wickedness; or rather these are worse than the dead; For he that is dead, it is said, is freed from sin, Romans 6:7 but this man is a slave to sin. For tell me not of this, that he is not eaten of worms, nor lies in a coffin, nor has closed his eyes, nor is bound in graveclothes. Nay, for these things he undergoes more grievously than the dead, no worms devouring him, but the passions of his soul tearing him to pieces more fiercely than wild beasts.
And if his eyes are open, this is even worse than having them closed. For the eyes of the dead see nothing evil, but this man is gathering countless diseases upon himself while his eyes are open. And while the dead person lies in a coffin, unmoved by anything, this man is buried in the tomb of his countless afflictions.
And if his eyes be open, this too again is far worse than having closed them. For those of the dead see no evil thing, but this man is gathering unto himself diseases without number, while his eyes are open. And whereas the other lies in a coffin, unmoved by anything, this one is buried in the tomb of his innumerable distempers.
But you don't see his body decaying. What does that matter? Even before his body, his soul is corrupted and destroyed, undergoing greater rottenness. For the other stinks for a few days, but this man for his whole life exhales evil odors, having a mouth more foul than sewers.
But you see not his body in a state of decay. And what of that? Since before his body, his soul is corrupted and destroyed, and undergoes greater rottenness. For the other stinks a few days, but this for the whole of his life exhales evil odors, having a mouth more foul than sewers.
The difference between them is simply this: the dead person experiences only the natural decay that comes from nature, but this man brings upon himself not only that decay but also the corruption that comes from self-indulgence, inventing countless new causes of corruption every day.
And so the one differs from the other, by just so much as this, that the dead indeed undergoes that decay only which comes of nature, but this man together with that, brings in also that rottenness which is from intemperance, devising each day unnumbered causes of corruption.
But is he carried on horseback? What does that matter? The dead man is carried on a couch. And what is especially difficult is this: while the dead man is seen by no one in his dissolution and decay, having his coffin as a covering, this man goes about everywhere with his foul odor, carrying a dead soul in his body as if in a tomb.
But is he borne on horseback? And what of that? Why, so is the other on a couch. And what is very hard, while the other is seen by no one in his dissolution and decay, but has his coffin for a veil, this man is going about everywhere with his evil savor, bearing about a dead soul in his body as in a tomb.
And if someone could see the soul of a person living in luxury and vice, you would realize that it is far better to lie bound in a grave than to be chained by the bonds of our sins, and to have a stone placed over you than that heavy covering of insensibility. Therefore, above all things, the friends of these dead people must come near to Jesus on their behalf, since these people are past feeling, just as Mary did then in the case of Lazarus. Though he stinks, though he has been dead four days, do not despair, but approach and remove the stone first. Yes, for then you will see him lying as if in a tomb, bound in his grave clothes.
And if one could but once see a man's soul who is living in luxury and vice, you would perceive that it is far better to lie bound in a grave than to be riveted by the chains of our sins; and to have a stone laid over you, than that heavy cover of insensibility. Wherefore above all things it behooves the friends of these dead men, seeing that they are past feeling, to come near to Jesus in their behalf, as Mary then did in the case of Lazarus. Though he stinks, though he be dead four days, do not despair, but approach, and remove the stone first. Yea, for then you shall see him lying as in a tomb, and bound in his grave clothes.
And if you want, let us consider someone who is great and distinguished. Don't be afraid, for I will give the example without mentioning a name—or rather, even if I do mention the name, there is still no need to fear. For who is afraid of a dead person? Whatever anyone may do, the dead person remains dead, and the dead cannot harm the living in any way, whether small or great.
And if you will, let it be some one of them that are great and distinguished, whom we bring before you. Nay, fear not, for I will state the example without a name: or rather, though I should mention the name, not even so need there be any fear: for who ever fears a dead man? Seeing that whatever one may do, he continues dead, and the dead cannot injure the living either little or much.
Let us look at their head bound up. When people are always drunk, just as the dead are wrapped in many layers and grave-clothes, so all their sense organs are closed and bound up. And if you look at their hands too, you will see these also bound to their belly, like those of the dead, and fastened not with grave-clothes, but with something far worse—the chains of covetousness. She gives them no freedom to stretch them out for almsgiving or for any other good deeds of that kind; instead she makes them more useless than the hands of the dead. Would you also see their feet bound together? Look at them again fastened with anxieties, and for this reason never able to run to the house of God.
Let us then behold their head bound up. For indeed, when they are for ever drunken, even as the dead by their many wrappers and grave-clothes, so are all their organs of sense closed and bound up. And if you will look at their hands too, you shall see these again bound to their belly, like those of the dead, and fastened about not with grave-clothes, but what is far more grievous, with the bands of covetousness: obtaining as they do no leave from her to be stretched out for almsgiving, or for any other of such like good deeds; rather she renders them more useless than those of the dead. Would you also see their feet bound together? See them again fastened about with cares, and for this cause never able to run unto the house of God.
Have you seen the dead? Now look at the embalmer. Who is the embalmer of these people? The devil, who carefully wraps them up and doesn't allow the person to appear as a person anymore, but as a dried-up log. For where there is no eye, no hands, no feet, or anything else like that, how can such a person appear to be human? In the same way we can see their soul also wrapped up, more like an image than a soul.
Have you seen the dead? Behold also the embalmer. Who then is the embalmer of these? The devil, who carefully fastens them about, and suffers not the man any longer to appear a man, but a dry stock. For where there is no eye, nor hands, nor feet, nor any other such thing, how can such an one appear a man? Even so may we see their soul also swaddled up, and rather an image than a soul.
Since they are in a kind of senseless condition, having become like dead men, let us draw near to Jesus on their behalf. Let us beg Him to raise them up, let us remove the stone, let us unfasten the grave clothes. For if you take away the stone—that is, their inability to perceive their own wretched state—you will quickly be able to bring them out of the tomb as well. Once you have brought them out, you will more easily free them from their bonds. Then Christ will recognize you, when you are raised up, when you are unbound. Then He will call you even to His own banquet. Therefore, as many of you as are friends of Christ, as many as are disciples, as many as love the one who has departed, draw near to Jesus and pray. For even if the stench is overwhelming and extremely strong, we who are his friends must not abandon him because of it, but rather draw all the closer—just as the sisters of Lazarus did then. We should not stop interceding, pleading, and begging until we have received him back alive.
Forasmuch then as they are in a sort of senseless state, being turned to dead men, let us in their behalf draw near unto Jesus, let us entreat Him to raise them up, let us take away the stone, let us loosen the grave clothes. For if you take away the stone, that is, their insensibility to their own miseries, you will quickly be able to bring them also out of the tomb; and having brought them out, you will more easily rid them of their bonds. Then shall Christ know you, when you are risen, when unbound; then will He call you even unto His own supper. As many therefore of you as are friends of Christ, as many as are disciples, as many as love him that is gone, draw near unto Jesus, and pray. For even though his ill savor abound and be ever so intense, nevertheless not even so should we, his friends, forsake him, but so much the rather draw near; even as the sisters of Lazarus then did; neither should we leave interceding, beseeching, entreating, until we have received him alive.
If we manage our own affairs and those of our neighbors in this way, we will also quickly reach the life to come. May we all reach it by the grace and love for humanity of our Lord Jesus Christ, to whom be glory forever and ever. Amen.
For if we thus order our own affairs, and those of our neighbors, we shall also attain speedily unto the life to come; unto which may we all attain, by the grace and love to man of our Lord Jesus Christ, to whom be glory forever and ever. Amen.