Opening
Matthew 10:23.
Matt. X. 23.
But when they persecute you in this city, flee to another. For truly I tell you, you will not have finished going through the cities of Israel before the Son of Man comes.
But when they persecute you in this city, flee ye into the other; for verily I say unto you, you shall not have gone over the cities of Israel, till the Son of Man be come.
After speaking of those fearful and terrible things—harsh enough to melt even stone—that would happen to them after His cross, resurrection, and ascension, He turns His message back to something calmer, giving those He is teaching a chance to catch their breath and offering them complete reassurance. He did not command them to confront their persecutors when attacked, but to flee. That is, since this was still just the beginning and an introduction, He made His teaching very gentle. For He was not speaking here about the persecutions that would come later, but about those before the cross and the passion. He made this clear by saying, "You shall not have gone over the cities of Israel, till the Son of Man be come." In other words, in case they should worry, "What if we flee when persecuted, but they catch up with us again somewhere else and drive us out?"—to remove this fear, He says, "You will not even have finished going through Palestine before I come to you."
Having spoken of those fearful and horrible things, enough to melt very adamant, which after His cross, and resurrection, and assumption, were to befall them, He directs again His discourse to what was of more tranquil character, allowing those whom He is training to recover breath, and affording them full security. For He did not at all command them, when persecuted, to close with the enemy, but to fly. That is, it being so far but a beginning, and a prelude, He gave His discourse a very condescending turn. For not now of the ensuing persecutions is He speaking, but of those before the cross and the passion. And this He showed by saying, You shall not have gone over the cities of Israel, till the Son of Man be come. That is, lest they should say, What then, if when persecuted we flee, and there again they overtake us, and drive us out? — to destroy this fear, He says, You shall not have gone round Palestine first, but I will straightway come upon you.
Notice how, even here, He does not remove the dangers but stands by them in their perils. For He did not say, "I will snatch you out and put an end to the persecutions," but rather, "You will not have gone through the cities of Israel before the Son of Man comes." Yes, for it was enough for their consolation simply to see Him.
And see how here again He does not away with the terrors, but stands by them in their perils. For He said not, I will snatch you out, and will put an end to the persecutions; but what? You shall not have gone over the cities of Israel, till the Son of Man be come. Yea, for it sufficed for their consolation, simply to see Him.
But notice, I ask you, how He does not always leave everything to grace, but requires that they also contribute something on their part. For if you fear, He says, flee—for this is what He indicated by saying, "flee, and do not fear." And He did not command them to flee at first, but rather to withdraw when persecuted. Nor does He allow them to flee a great distance, but only enough to go about the cities of Israel.
But do thou observe, I pray you, how He does not on every occasion leave all to grace, but requires something also to be contributed on their part. For if you fear, says He, flee, for this He signified by saying, flee ye, and fear not. Matthew 10:26 And He did not command them to flee at first, but when persecuted to withdraw; neither is it a great distance that He allows them, but so much as to go about the cities of Israel.
Then again, He trains them for another branch of self-control: first, casting out all worry about their food; second, all fear of their dangers; and now, fear of slander. He freed them from that first anxiety by saying, "The workman is worthy of his hire," and by indicating that many would receive them. He freed them from their distress about their dangers by saying, "Take no thought how or what you shall speak," and "He that endures unto the end, the same shall be saved."
Then again, He trains them for another branch of self-command; first, casting out all care for their food: secondly, all fear of their perils; and now, that of calumny. Since from that first anxiety He freed them, by saying, The workman is worthy of his hire, Matthew 10:10 and by signifying that many would receive them; and from their distress about their dangers, by saying, Take no thought how or what you shall speak, and, He that endures unto the end, the same shall be saved.
But since it was also likely that they would bring upon themselves a bad reputation, which to many seems harder to bear than everything else, see how He comforts them even in this situation, drawing the encouragement from Himself and from all that had been said about Himself—nothing else could equal this. For just as He said in that other place, "You will be hated by all men," and added, "for my name's sake," so also here.
But since withal it was likely that they should also bring upon themselves an evil report, which to many seems harder to bear than all; see whence He comforts them even in this case, deriving the encouragement from Himself, and from all that had been said touching Himself; to which nothing else was equal. For as He said in that other place, You shall be hated of all men, and added, for my name's sake, so also here.
And in another way He softens it, connecting a new topic to that earlier one. What kind of topic is it then?
And in another way He mitigates it, joining a fresh topic to that former. What kind of one then is it?
He says, "The disciple is not above his teacher, nor the servant above his lord. It is enough for the disciple to be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebub, how much more will they call those of his household by that name? So do not fear them." (Matthew 10:24-26)
The disciple, says He, is not above his Master, nor the servant above his Lord. It is enough for the disciple that he be as his Master, and the servant as his Lord. If they have called the Master of the house Beelzebub, how much more shall they call them of His household? Fear them not therefore. Matthew 10:24-26
See how He reveals Himself to be the Lord and God and Creator of all things. What then? Is there no disciple above his Master, or servant above his Lord? As long as he remains a disciple and a servant, he is not, by the very nature of that role. For don't point to the rare exceptions here, but understand the principle from what is generally true. And He does not say, "How much more His servants," but "them of His household," to show how very close He considered them to be to Himself. And elsewhere too He said, "From now on I call you not servants; you are my friends." And He did not say, "If they have insulted the Master of the house and slandered Him," but states the very form of the insult itself, that they called Him Beelzebub.
See how He discovers Himself to be the Lord and God and Creator of all things. What then? Is there not any disciple above his Master, or servant above his Lord? So long as he is a disciple, and a servant, he is not, by the nature of that honor. For tell me not here of the rare instances, but take the principle from the majority. And He says not, How much more His servants, but them of His household, to show how very near He felt them to be to Him. And elsewhere too He said, Henceforth I call you not servants; you are my friends. And He said not, If they have insulted the Master of the house, and calumniated Him; but states also the very form of the insult, that they called Him Beelzebub.
Then He provides another source of comfort that is not inferior to the first one. The first is indeed the greatest, but because those who were not yet living virtuously needed another kind of comfort—one that would have special power to encourage them—He also presents it. And while the statement appears in form to be a universal proposition, it is not actually spoken about all matters, but only about the matters at hand. For what does He say?
Then He gives also another consolation, not inferior to this: for this indeed is the greatest; but because for them who were not yet living strictly, there was need also of another, such as might have special power to refresh them, He states it likewise. And the saying seems indeed in form to be an universal proposition, nevertheless not of all matters, but of those in hand only, is it spoken. For what says He?
There is nothing covered that shall not be revealed, nor hidden that shall not be known. Matthew 10:26 Now what He is saying is like this. It is sufficient for your encouragement that I also shared with you in the same reproach—I who am your Master and Lord. But if it still grieves you to hear these words, consider this other thing too: that even from this suspicion you will soon be freed. For why do you grieve? Because they call you sorcerers and deceivers? But wait a little while, and all people will address you as saviors and benefactors of the world. Yes, for time discovers all things that are concealed. It will both refute their false accusation and make your virtue clear. For when the outcome shows you to be saviors, benefactors, and examples of all virtue, people will not pay attention to their words but to the actual state of affairs. And they will appear to be false accusers, liars, and slanderers, but you will appear brighter than the sun, with the passing of time revealing and proclaiming you, uttering a voice clearer than a trumpet, and making all people witnesses of your virtue. Therefore, do not let what is now being said humble you, but let the hope of the good things to come lift you up. For it cannot be that what relates to you should be hidden.
There is nothing covered, that shall not be revealed; nor hid, that shall not be known. Matthew 10:16 Now what He says is like this. It is indeed sufficient for your encouragement, that I also shared with you in the same reproach; I who am your Master and Lord. But if it still grieve you to hear these words, consider this other thing too, that even from this suspicion you will soon be released. For why do ye grieve? At their calling you sorcerers and deceivers? But wait a little, and all men will address you as saviors, and benefactors of the world. Yea, for time discovers all things that are concealed, it will both refute their false accusation, and make manifest your virtue. For when the event shows you saviors, and benefactors, and examples of all virtue, men will not give heed to their words, but to the real state of the case; and they will appear false accusers, and liars, and slanderers, but you brighter than the sun, length of time revealing and proclaiming you, and uttering a voice clearer than a trumpet, and making all men witnesses of your virtue. Let not therefore what is now said humble you, but let the hope of the good things to come raise you up. For it cannot be, that what relates to you should be hid.
After He had freed them from all distress, fears, and anxiety, and placed them above human reproaches, only then does He appropriately speak to them about boldness in their preaching.
2. Then, having rid them of all distress, and fears, and anxiety, and set them above men's reproaches, then, and not till then, He seasonably discourses to them also of boldness in their preaching.
For, "What I tell you," He says, "in darkness, speak in the light; and what you have heard in the ear, preach on the housetops." Matthew 10:27
For, What I tell you, says He, in darkness, that speak ye in light; and what you have heard in the ear, that preach ye upon the housetops. Matthew 10:27
Yet it wasn't actually darkness when He was saying these things, nor was He speaking to them in the ear. Rather, He was using a strong figure of speech in talking this way. That is, because He was conversing with them alone, and in a small corner of Palestine, He therefore said "in darkness" and "in the ear," contrasting the boldness of speech He was going to give them later with the manner of the conversation that was happening then. For you shall preach not to one, two, or three cities, but to the whole world, He says, traveling across land and sea, through inhabited country and desert alike, to princes and tribes, to philosophers and orators, saying everything openly and with complete boldness of speech. This is why He said "on the housetops" and "in the light"—without any shrinking back, and with complete freedom.
Yet it was not at all darkness, when He was saying these things; neither was He dis coursing unto them in the ear; but He used a strong figure, thus speaking. That is, because He was conversing with them alone, and in a small corner of Palestine, therefore He said, in darkness, and in the ear; contrasting the boldness of speech, which He was hereafter to confer on them, with the tone of the conversation which was then going on. For not to one, or two, or three cities, but to the whole world you shall preach, says He, traversing land and sea, the inhabited country, and the desert; to princes alike and tribes, to philosophers and orators, saying all with open face, and with all boldness of speech. Therefore, He said, On the house tops, and, In the light, without any shrinking, and with all freedom.
And why did He not only say, "Preach on the housetops" and "Speak in the light," but also add, "What I tell you in darkness" and "What you hear in the ear"? It was to lift up their spirits. Just as when He said, "He who believes in me, the works that I do he will do also, and greater works than these he will do" (John 14:12), so also here, to show that He will accomplish it all through them, and even more than through Himself, He added this. For I have given the beginning and the introduction, He says, but the greater part I intend to accomplish through you. Now this is the language of one not only commanding, but also foretelling what was to come, and encouraging them with His words, and implying that they would prevail over all, and also quietly removing their distress at the bad reputation once more. For just as this teaching, after being hidden for a while, will spread over all things, so also the evil suspicion of the Jews will quickly perish.
And wherefore said He not only, Preach on the housetops, and Speak in the light, but added also, What I tell you in darkness, and What ye hear in the ear? It was to raise up their spirits. As therefore when He said, He that believes in me, the works that I do shall he do also, and greater works than these shall he do; John 14:12 even so here too, to signify that He will do it all by them, and more than by Himself, He inserted this. For the beginning indeed, says He, I have given, and the prelude; but the greater part it is my will to effect through you. Now this is the language of one not commanding only, but also declaring beforehand what was to be, and encouraging them with His sayings, and implying that they should prevail over all, and quietly also removing again their distress at the evil report. For as this doctrine, after lying hid for a while, shall overspread all things, so also the evil suspicion of the Jews shall quickly perish.
Then, because He had lifted them up on high, He again warns them of the dangers as well, giving wings to their minds and raising them high above everything. For what does He say? "Fear not those who kill the body but are not able to kill the soul." Do you see how He placed them far above all things, persuading them to despise not only anxiety and slander, dangers and plots, but even what is considered by everyone to be most terrible—death? And not just death, but violent death too? And He did not say "you will be slain," but with the dignity that suited Him, He presented this to them, saying, "Fear not those who kill the body but are not able to kill the soul, but rather fear Him who is able to destroy both soul and body in hell," turning the argument around to its opposite, as He always does. For what is the point? Is your fear of death causing you to be slow to preach? No, for this very reason I command you to preach—because you fear death. For this will deliver you from what is truly death. What if they kill you? Still, they will not prevail over the better part, no matter how hard they try. Therefore He did not say "who do not kill the soul," but "who are not able to kill." For even if they want to, they will not succeed. Therefore, if you fear punishment, fear that one, which is far more grievous.
Then, because He had lifted them up on high, He again gives warning of the perils also, adding wings to their mind, and exalting them high above all. For what says He? Fear not them which kill the body, but are not able to kill the soul. Matthew 10:28 Do you see how He set them far above all things, persuading them to despise not anxiety only and calumny, dangers and plots, but even that which is esteemed of all things most terrible, death? And not death alone, but by violence too? And He said not, you shall be slain, but with the dignity that became Him, He set this before them, saying, Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell; bringing round the argument, as He ever does, to its opposite. For what? Is your fear, says He, of death? And are you therefore slow to preach? Nay for this very cause I bid you preach, that you fear death: for this shall deliver you from that which is really death. What though they shall slay you? Yet over the better part they shall not prevail, though they strive ten thousand ways. Therefore He said not, Who do not kill the soul, but, who are not able to kill. For wish it as they may, they shall not prevail. Wherefore, if you fear punishment, fear that, the more grievous by far.
Do you see how once again He does not promise to deliver them from death, but allows them to die, while granting them something greater than if He had not permitted them to suffer it? Because deliverance from death is not nearly as great as persuading people to despise death. You see now, He does not push them into dangers, but lifts them above dangers, and in a brief sentence establishes in their minds the doctrines concerning the immortality of the soul, and having planted a saving doctrine in two or three words, He also comforts them through other considerations.
Do you see how again He does not promise them deliverance from death, but permits them to die, granting them more than if He had not allowed them to suffer it? Because deliverance from death is not near so great as persuading men to despise death. You see now, He does not push them into dangers, but sets them above dangers, and in a short sentence fixes in their mind the doctrines that relate to the immortality of the soul, and having in two or three words implanted a saving doctrine, He comforts them also by other considerations.
To prevent them from thinking, when they are killed and slaughtered, that they are suffering as abandoned men, He brings up again the argument about God's providence, saying this: "Are not two sparrows sold for a farthing? And one of them shall not fall into a snare without your Father. But the very hairs of your head are all numbered." What is more worthless than sparrows? He says. Yet not even these shall be taken without God's knowledge. He doesn't mean by this that they fall through His direct action, for that would be unworthy of God, but rather that nothing that happens is hidden from Him. So if He is not ignorant of anything that happens to us, and loves us more truly than a father does, and loves us so much that He has numbered even our hairs, we should not be afraid. He said this not because God actually counts our hairs, but to show His perfect knowledge and His great care for them. Therefore, since He knows all the things that happen, and is able to save you, and is willing to do so, whatever you may have to suffer, do not think you are suffering as abandoned people. His will is not to deliver you from terrors, but to persuade you to despise them, since this is, more than anything else, deliverance from terrors.
Thus, lest they should think, when killed and butchered, that as men forsaken they suffered this, He introduces again the argument of God's providence, saying on this wise: Are not two sparrows sold for a farthing? And one of them shall not fall into a snare without your Father. But the very hairs of your head are all numbered. Matthew 10:29-30 For what is viler than they? says He; nevertheless, not even these shall be taken without God's knowledge. For He means not this, by His operation they fall, for this were unworthy of God; but, nothing that is done is hid from Him. If then He is not ignorant of anything that befalls us, and loves us more truly than a father, and so loves us, as to have numbered our very hairs; we ought not to be afraid. And this He said, not that God numbers our hairs, but that He might indicate His perfect knowledge, and His great providence over them. If therefore He both knows all the things that are done, and is able to save you, and willing; whatever ye may have to suffer, think not that as persons forsaken ye suffer. For neither is it His will to deliver you from the terrors, but to persuade you to despise them, since this is, more than anything, deliverance from the terrors.
Fear not therefore; you are of more value than many sparrows. Do you see that fear had already taken hold of them? Yes, for He knew the secrets of the heart; therefore He added, "Fear them not therefore," because even if they should prevail, it will only be over the lesser part, that is, the body. Even if they should not kill it, nature will surely take it and depart. So this does not actually depend on them, but people receive it from nature. And if you fear this, you should much more fear what is greater, and stand in awe of Him who is able to destroy both soul and body in hell. And He does not say openly at this point that it is He Himself who is able to destroy both soul and body, but where He previously declared Himself to be judge, He made it clear.
3. Fear ye not therefore; you are of more value than many sparrows. Matthew 10:31 Do you see that the fear had already prevailed over them? Yea, for He knew the secrets of the heart; therefore He added, Fear them not therefore; for even should they prevail, it will be over the inferior part, I mean, the body; which though they should not kill, nature will surely take with her and depart. So that not even this depends on them, but men have it from nature. And if you fear this, much more should you fear what is greater, and dread Him who is able to destroy both soul and body in hell. And He says not openly now, that it is Himself, Who is able to destroy both soul and body, but where He before declared Himself to be judge, He made it manifest.
But now the opposite happens: we do not fear Him who is able to destroy the soul—that is, to punish it—but we shudder at those who kill the body. Yet surely, while He punishes the body along with the soul, they cannot even discipline the body, much less the soul. And even if they discipline it ever so severely, in doing so they actually make it more glorious.
But now the contrary takes place: Him, namely, who is able to destroy the soul, that is, to punish it, we fear not, but those who slay the body, we shudder at. Yet surely while He together with the soul punishes the body also, they cannot even chasten the body, much less the soul: and though they chasten it ever so severely, yet in that way they rather make it more glorious.
Do you see how He shows that the struggles will be easy? The truth is that death deeply troubled their souls and caused fear for a time, because it had not yet been made easy to overcome, and those who would despise it had not yet received the grace of the Spirit.
Do you see how He signifies the conflicts to be easy? Because in truth, death did exceedingly agitate their souls, inspiring terror for a time, for that it had not as yet been made easy to overcome, neither had they that were to despise it partaken of the grace of the Spirit.
Having, you see, removed the fear and distress that was troubling their soul, through what follows He also encourages them again, driving out fear by means of fear. And not only through fear, but also through the hope of great rewards. He threatens with great authority, using both methods to urge them to speak boldly for the truth. And He says further,
Having, you see, cast out the fear and distress that was agitating their soul; by what follows He also encourages them again, casting out fear by fear; and not by fear only, but also by the hope of great prizes; and He threatens with much authority, in both ways urging them to speak boldly for the truth; and says further,
Whosoever therefore shall confess me before men, him will I also confess before my Father which is in Heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven. Matthew 10:32-33
Whosoever therefore shall confess me before men, him will I also confess before my Father which is in Heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven. Matthew 10:32-33
He motivates them not only with good things, but also with their opposites, and He ends with the negative part.
Thus not from the good things only, but also from the opposites, does He urge them; and He concludes with the dismal part.
Notice His precise attention to detail. He did not say "me," but "in me," suggesting that the confessor makes his confession not by his own power, but by the help of grace from above. But concerning the one who denies, He did not say "in me," but "me"; for having become destitute of the gift, his denial follows.
And mark His exact care; He said not me, but in me, implying that not by a power of his own, but by the help of grace from above, the confessor makes his confession. But of him that denies, He said not, in me, but me; for he having become destitute of the gift, his denial ensues.
Why then, someone may ask, is he blamed if he denies after being forsaken? Because the forsaking is the fault of the forsaken person himself.
Why then is he blamed, one may say, if being forsaken, he denies? Because the being forsaken is the fault of the forsaken person himself.
But why is He not satisfied with faith in the mind alone? Why does He also require confession with the mouth? He does this to train us in bold speech, in deeper love and commitment, and to lift us up. This is why He addresses Himself to everyone. He doesn't apply this only to the disciples themselves, because it's not just them but also their disciples whom He is now making courageous. When someone learns this lesson, they will not only teach boldly but will also endure all things easily and with a willing mind. This very belief in these words brought many people over to the apostles. The punishment is more severe, and the reward for good things is greater. I mean this: while the person who does right has the advantage of time, and the delay of punishment is counted as a gain by the sinner, He has introduced an equivalent—or rather, a much greater advantage—the increase of the rewards. Do you have the advantage, He says, by confessing me here first? I too will have the advantage over you by giving you greater things, unspeakably greater, for I will confess you there. Do you see that both the good things and the evil things are to be dispensed there? Why then rush and hurry yourself? Why seek your rewards here, you who are saved by hope? Therefore, if you have done something good and not received its reward here, don't be troubled, for with increase the reward awaits you in the time to come. Or if you have done something evil and not paid the penalty, don't be at ease, for vengeance will receive you there if you don't turn and repent.
But why is He not satisfied with the faith in the mind, but requires also the confession with the mouth? To train us up to boldness in speech, and a more abundant love and determination, and to raise us on high. Wherefore also He addresses Himself to all. Nor does He at all apply this to the disciples only in person, for not them, but their disciples too, He is now rendering noble hearted. Because he that has learned this lesson will not only teach with boldness, but will likewise suffer all things easily, and with ready mind. This at any rate brought over many to the apostles, even their belief in this word. Because both in the punishment the infliction is heavier, and in the good things the recompense greater. I mean, whereas he that does right has the advantage in time, and the delay of the penalty is counted for gain by the sinner: He has introduced an equivalent, or rather a much greater advantage, the increase of the recompenses. Have you the advantage, says He, by having first confessed me here? I also will have the advantage of you, by giving you greater things, and unspeakably greater; for I will confess you there. Do you see that both the good things and the evil things are there to be dispensed? Why then hasten and hurry yourself? And why seek your rewards here, thou who art saved by hope? Wherefore, whether you have done anything good, and not received its recompense here, be not troubled (for with increase, in the time to come, the reward thereof awaits you): or whether you have done any evil, and not paid the penalty, be not easy; for there will vengeance receive you, if you turn not and amend.
But if you don't believe this, draw your conclusion about future things from what happens here and now. For if those who confess are so glorious in the time of their struggles, imagine what they will be in the time when they receive their crowns. If even enemies here applaud them, how could that most tender of all fathers fail to admire and proclaim you? Yes, then we will have both our rewards for good things and our punishments for evil. So those who deny will suffer harm both here and there—here living with an evil conscience, and even if they never died, they would certainly be dead, and there, undergoing the final penalty. But the other kind will benefit both here and there, both here gaining profit from their death and in this way becoming more glorious than the living, and there enjoying those unspeakable blessings.
But if you believe it not, from the things here form your conjecture about things to come also. Why, if in the season of the conflicts they that confess are so glorious, imagine what they will be in the season of the crowns. If the enemies here applaud, how shall that tenderest of all fathers fail to admire and proclaim you? Yea, then shall we have both our gifts for the good, and our punishments for the evil. So that such as deny shall suffer harm, both here and there; here living with an evil conscience, though they were never to die, they shall be surely dead; and there, undergoing the last penalty: but the other sort will profit both here and there, both here making a gain of their death, and in this way becoming more glorious than the living, and there enjoying those unspeakable blessings.
God is in no way quick only to punish, but also to grant benefits—and He is more inclined toward the latter than the former. But why has He mentioned the reward only once and the punishment twice? He knows that this would be more effective in correcting us. For this reason, when He had said, "Fear Him who is able to destroy both soul and body in hell," He says again, "Him will I also deny." Paul does the same, constantly making mention of hell.
God then is in no wise prompt to punish only, but also to confer benefits; and for this last more than for the first. But why has He put the reward once only, the punishment twice? He knows that this would be more apt to correct us. For this cause when He had said, Fear Him which is able to destroy both soul and body in hell, He says again, Him will I also deny. So does Paul also, continually making mention of hell.
Thus we see that He, having by every means trained His disciple—both by opening Heaven to him, and by setting before him that fearful judgment seat, and by pointing to the amphitheater of angels, and how in the midst of them the crowns shall be proclaimed, which would thereafter prepare the way for the word of godliness to be very easily received—in what follows, lest they grow timid and the word be hindered, He commands them to be prepared even for slaughter itself, to make them aware that those who continue in their error will have to suffer, among other things, for plotting against them.
Thus we see that He, having by all ways trained on His scholar (both by opening Heaven to him, and by setting before him that fearful judgment-seat, and by pointing to the amphitheatre of angels, and how in the midst of them the crowns shall be proclaimed, which thing would thenceforth prepare the way for the word of godliness to be very easily received); in what follows, lest they grow timid and the word be hindered, He bids them be prepared even for slaughter itself; to make them aware that such as continue in their error, will have to suffer (among other things) for plotting against them.
Let us therefore despise death, even though the time has not yet come that demands it of us, for it will indeed carry us to a far better life. But the body decays. Actually, this is precisely why we ought to rejoice most of all, because what decays is death itself, and what perishes is mortality—not the substance of the body. If you were to see a statue being cast, you would not call the process destruction, but rather an improved formation. In the same way, you should think about the body, and not grieve over it. It would be right to grieve if it remained in its punishment.
4. Let us therefore despise death, although the time be not come that requires it of us; for indeed it will translate us to a far better life. But the body decays. Why, on this account most especially we ought to rejoice, because death decays, and mortality perishes, not the substance of the body. For neither, should you see a statue being cast, would you call the process destruction, but an improved formation. Just so do thou reason also concerning the body, and do not bewail. Then it were right to bewail, had it remained in its chastisement.
But someone says this should happen without our bodies decaying—they should remain intact. And what benefit would this have brought to either the living or the dead? How long will you be lovers of the body? How long will you be chained to the earth and gaping after shadows? What good would this have done? Or rather, what harm would it not have done? For if our bodies did not decay, first of all the greatest of all evils, pride, would have persisted in many people. For if even while this is happening, and worms are gushing out, many have earnestly sought to be gods, what would the result have been if the body had remained intact?
But, says one, this ought to take place without the decay of our bodies; they should continue entire. And what would this have advantaged either the living or the departed? How long are you lovers of the body? How long are you riveted to the earth and gaping after shadows? Why, what good would this have done? Or rather, what harm would it not have done? For did our bodies not decay, in the first place the greatest of all evils, pride, would have continued with many. For if even while this is going on, and worms gushing out, many have earnestly sought to be gods; what would not have been the result did the body continue?
In the second place, it wouldn't be believed that the body was made of earth. If some people still doubt this even when the body's end proves it, what wouldn't they have suspected if they didn't see this happen? Third, people would have loved bodies excessively, and most would have become more focused on physical things and less spiritual. Even now some people cling to tombs and coffins after the bodies inside have decayed—what wouldn't they have done if they still had the actual image of the person preserved? Fourth, they wouldn't have eagerly desired the things to come. Fifth, those who say the world is eternal would have been even more convinced, and would have denied God as Creator. Sixth, they wouldn't have understood the excellence of the soul and how great a thing it is for a soul to be present in a body. Seventh, many who lost their relatives would have left their cities to live in the tombs and would have gone mad, constantly talking with their own dead. Even now people make images for themselves because they can't keep the body—it's impossible, for whether they want to or not, it slips and rushes away from them—and they become attached to wooden planks. What monstrous thing wouldn't they have thought up then? I think most people would have even built temples for such bodies, and those skilled in such sorcery would have convinced evil spirits to speak through them. After all, even now those who practice the arts of necromancy attempt many things more extreme than these. And how many idolatries would have arisen from this? People are eager for these practices even after the body has turned to dust and ashes.
In the second place, it would not be believed to be of earth; for if, its end witnessing this, some yet doubt; what would they not have suspected if they did not see this? Thirdly, the bodies would have been excessively loved; and most men would have become more carnal and gross; and if even now some cleave to men's tombs and coffins, after that themselves have perished, what would they not have done, if they had even their image preserved? Fourthly, they would not have earnestly desired the things to come. Fifthly, they that say the world is eternal, would have been more confirmed, and would have denied God as Creator. Sixthly, they would not have known the excellence of the soul, and how great a thing is the presence of a soul in a body. Seventhly, many of them that lose their relations would have left their cities, and have dwelt in the tombs, and have become frantic, conversing continually with their own dead. For if even now men form to themselves images, since they cannot keep the body (for neither is it possible, but whether they will or no it glides and hurries from them), and are riveted to the planks of wood; what monstrous thing would they not then have devised? To my thinking, the generality would have even built temples for such bodies, and they that are skilled in such sorceries would have persuaded evil spirits to speak through them; since at least even now, they that venture on the arts of necromancy attempt many things more out of the way than these. And how many idolatries would not have arisen from hence? When men even after the dust and ashes, are yet eager in those practices.
God, therefore, to remove all our excesses and to teach us to keep away from all earthly things, destroys the bodies before our eyes. For even someone who is infatuated with bodies and is greatly moved by the sight of a beautiful young woman, if he will not learn through teaching about the deformity of that substance, will understand it through sight itself. Indeed, many women of the same age as the one he loves, and often even more beautiful, having died, after the first or second day have given off a foul smell and putrid matter, and decayed with worms. Consider, then, what kind of beauty you love, and what kind of attractiveness has the power to disturb you so much. But if bodies did not decay, this would not be clearly known. Just as evil spirits rush to people's graves, so also many of those who are infatuated, continually sitting by the tombs, would have received evil spirits into their soul and would quickly have perished in this terrible madness.
God therefore, to take away all our extravagances, and to teach us to stand off from all earthly things, destroys the bodies before our eyes. For even he that is enamored of bodies, and is greatly affected at the sight of a beautiful damsel, if he will not learn by discourse the deformity of that substance, shall know it by the very sight. Yea, many of the like age with her whom he loves, and oftentimes also fairer, being dead, after the first or second day, have emitted an ill savor, and foul matter, and decay with worms. Imagine then what sort of beauty you love, and what sort of elegance has power so to disturb you. But if bodies did not decay, this would not be well known: but as evil spirits run unto men's graves, so also many of our lovers, continually sitting by the tombs, would have received evil spirits in their soul, and would quickly have perished in this grievous madness.
But as things are, this also comforts the soul along with everything else: that the form is not seen. It brings people to forget their affliction. Indeed, if this were not so, there would be no tombs at all. Instead, you would see our cities having corpses in place of statues, with each person wanting to look upon his own dead. Much confusion would result from this, and no ordinary person would pay attention to his soul or allow the doctrine of immortality to enter in. Many other things too, more shocking than these, would have followed—things that would be unseemly even to mention. Therefore the body decays immediately, so that you might see the beauty of the soul unveiled. For if the soul is the provider of all that beauty and life, she herself must be far more excellent. And if she preserves what is so deformed and unsightly, how much more must she preserve herself.
But as it is, together with all other things this also comforts the soul, that the form is not seen: it brings men to forgetfulness of their affliction. Indeed, if this were not so, there would be no tombs at all, but you would see our cities having corpses instead of statues, each man desiring to look upon his own dead. And much confusion would arise hence, and none of the ordinary sort would attend to his soul, nor would give room to the doctrine of immortality to enter in: and many other things too, more shocking than these, would have resulted, which even to speak of were unseemly. Wherefore it decays presently, that you might see unveiled the beauty of the soul. For if she be the procurer of all that beauty and life, much more excellent must she herself be. And if she preserve that which is so deformed and unsightly, much more herself.
For beauty does not reside in the body itself, but in the expression and the radiance that the soul casts over its physical substance. So I urge you to love what makes the body appear as it does. And why do I speak only of death? Even in life itself, I want you to notice how everything beautiful belongs to the soul. For when she is pleased, she spreads roses across the cheeks; when she is pained, she takes away that beauty and wraps everything in a dark covering. And if she remains continually joyful, the body's condition improves; if in grief, she makes it thinner and weaker than a spider's web; if in anger, she has made it once again disgusting and foul; if she shows the eye calmness, great is the beauty she bestows; if she expresses envy, very pale and livid is the color she spreads over us; if love, abundant is the gracefulness she immediately confers. In fact, many women who are not beautiful in their features have gained much grace from the soul; others again with brilliant complexion, by having an ungracious soul, have spoiled their beauty. Consider how a pale face turns red, and through this change of color produces great delight when there is need for modesty and blushing. On the other hand, if it is shameless, it makes the face more unpleasant than any monster.
5. For it is not the body wherein the beauty lies, but the expression, and the bloom which is shed over its substance by the soul. Now then, I bid you love that which makes the body also to appear such as it is. And why speak I of death? Nay even in life itself, I would have you mark how all is hers that is beautiful. For whether she be pleased, she showers roses over the cheeks; or whether she be pained, she takes that beauty, and involves it all in a dark robe. And if she be continually in mirth, the body improves in condition; if in grief, she renders the same thinner and weaker than a spider's web; if in wrath, she has made it again abominable and foul; if she show the eye calm, great is the beauty that she bestows; if she express envy, very pale and livid is the hue she sheds over us; if love, abundant the gracefulness she at once confers. Thus in fact many women, not being beautiful in feature, have derived much grace from the soul; others again of brilliant bloom, by having an ungracious soul, have marred their beauty. Consider how a face that is pale grows red, and by the variation of color produces great delight, when there is need of shame and blushing. As, on the other hand, if it be shameless, it makes the countenance more unpleasing than any monster.
For nothing is more beautiful, nothing sweeter than a beautiful soul. For while with bodies, desire comes with pain, in the case of souls the pleasure is pure and calm. Why then let go of the king and obsess over the herald? Why abandon the philosopher and gawk at his interpreter? Have you seen a beautiful eye? Get to know what is within; and if that is not beautiful, despise this too. For surely, if you saw an ugly woman wearing a beautiful mask, she would make no impression on you: just as on the other hand, you would not allow one who is fair and beautiful to be disguised by the mask, but would remove it, since you prefer to see her beauty unveiled.
For nothing is fairer, nothing sweeter than a beauteous soul. For while as to bodies, the longing is with pain, in the case of souls the pleasure is pure and calm. Why then let go the king, and be wild about the herald? Why leave the philosopher, and gape after his interpreter? Have you seen a beautiful eye? Acquaint yourself with that which is within; and if that be not beautiful, despise this likewise. For surely, did you see an ill-favored woman wearing a beautiful mask, she would make no impression on you: just as on the other hand, neither would you suffer one fair and beautiful to be disguised by the mask, but would take it away, as choosing to see her beauty unveiled.
I urge you to do the same thing with the soul as well, and get to know it first. The soul is clothed with the body like a mask—this is why the soul remains as it is, while the body, even if it is misshapen, can quickly become beautiful. Even if the soul has an eye that is ugly, harsh, and fierce, it can become beautiful, mild, calm, gentle, and sweet-tempered.
This then I bid you do in regard of the soul also, and acquaint yourself with it first; for this is clad with the body instead of a mask; wherefore also that abides such as it is; but the other, though it be mishapen, may quickly become beautiful. Though it have an eye that is unsightly, and harsh, and fierce, it may become beautiful, mild, calm, sweet-tempered, gentle.
Let us seek this beauty, then, and adorn this countenance, so that God may also take pleasure in our beauty and grant us His eternal blessings, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
This beauty therefore let us seek, this countenance let us adorn; that God also may have pleasure in our beauty, and impart to us of His everlasting blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.