Opening
I notice you've provided a chapter heading "Opening" and a scripture reference "Matthew 12:38-39" but no actual paragraph text to rewrite.
Could you please provide the paragraph from the patristic text that you'd like me to rewrite? Once you share the actual text, I'll be happy to modernize it while preserving all the theological precision and transliterated Greek technical terms as you've specified.
Matthew 12:38-39.
Then some of the Scribes and Pharisees responded to Him, saying, "Teacher, we want to see a sign from You." But He answered and said, "An evil and adulterous generation seeks a sign, and no sign will be given to it except the sign of the Prophet Jonah."
Then certain of the Scribes and Pharisees answered Him, saying, Master, we would see a sign from You. But He answered and said, An evil and adulterous generation seeks after a sign, and there shall no sign be given to it, but the sign of the Prophet Jonas.
Could anything be more foolish than these men (and not just more impious), who after so many miracles, as though none had been performed, say, "We would see a sign from You"? With what intention did they speak this way? So that they might trap Him again. Since He had silenced them with His words once, twice, and often, and had restrained their shameless speech, they return to His works again. At this the evangelist, marveling once more, said,
Could then anything be more foolish than these men (not more impious only), who after so many miracles, as though none had been wrought, say, We would see a sign from You? With what intent then did they so speak? That they might lay hold of Him again. For since by His words He had stopped their mouths, once and twice and often, and had checked their shameless tongue, they come to His works again. At which also the evangelist marvelling again, said,
Then some of the scribes answered Him by asking for a sign.
Then certain of the scribes answered Him, asking a sign.
Then, when? When they should have been bowing down before Him, admiring Him, being amazed and yielding to Him, then they did not stop their wickedness.
Then, when? When they ought to be stooping before Him, to admire, to be amazed and give way, then they desist not from their wickedness.
And look at their words too, full of flattery and deceit. For they thought to draw Him toward them in that way. And now they insult, now they flatter Him; now calling Him a demoniac, now again Master, both out of an evil mind, however contradictory the words they speak.
And see their words too, teeming with flattery and dissimulation. For they thought to draw Him towards them in that way. And now they insult, now they flatter Him; now calling Him a demoniac, now again Master, both out of an evil mind, how contrary soever the words they speak.
So He rebukes them severely. When they were questioning Him roughly and insulting Him, He reasoned with them gently. But when they were flattering Him, He responded with reproach and great severity. This shows that He is above both emotions—He is neither moved to anger in the one case nor softened by flattery in the other. Notice that His rebuke is not just harsh words but contains a demonstration of their wickedness. For what does He say?
Wherefore also He rebukes them severely. And when they were questioning Him roughly and insulting Him, He reasoned with them gently; when they were flattering; reproachfully, and with great severity; implying that He is superior to either passion, and is neither at the one time moved to anger, nor at the other softened by flattery. And see His reproach, that it is not merely hard words, but contains a demonstration of their wickedness. For what says He?
An evil and adulterous generation seeks after a sign. What He is saying amounts to this: Why should it be surprising if you treat me this way when you have not known me before, since you have done the very same thing even to the Father, whom you have experienced so much? You have abandoned Him and run after demons, drawing wicked lovers to yourselves. This is what Ezekiel was constantly rebuking them for as well.
An evil and adulterous generation seeks after a sign. Now what He says is to this effect: What marvel if you behave so to me who have been hitherto unknown to you when even to the Father, of whom you have had so much experience, you have done the very same? Forsaking Him, you have run unto the devils, drawing to yourselves wicked lovers. With this Ezekiel too was continually upbraiding them.
Through these statements He indicated that He was in complete agreement with His Father, and that they were doing nothing new. He was also exposing their hidden motives—that they were making their demand with hypocrisy and as enemies. This is why He called them an evil generation, because they have always been ungrateful toward their benefactors, because they become worse when shown kindness, which is a mark of extreme wickedness.
Now by these sayings He signified Himself to be of one accord with His Father, and them to be doing nothing new; He was also unfolding their secrets, how with hypocrisy and as enemies they were making their demand. Therefore He called them an evil generation, because they have been always ungrateful towards their benefactors; because upon favors they become worse, which belongs to extreme wickedness.
He called it adulterous, pointing to both their earlier and current unbelief. By this He implies again that He is equal to the Father, since their refusal to believe Him is what makes them adulterous.
And He called it adulterous, declaring both their former and their present unbelief; whereby He implies Himself again to be equal to the Father, if at least the not believing Him makes it adulterous.
Then, after His rebuke, what does He say? "No sign will be given to it except the sign of Jonah the prophet." Now He is introducing for the first time the teaching about His resurrection, and confirming it through this type.
2. Then, after His reproach, what says He? There shall no sign be given to it, but the sign of Jonas the prophet. Now is He striking the first note of the doctrine of His resurrection, and confirming it by the type.
What then? Someone may ask: was no sign given to them? No sign was given when they asked for it. For He did not work His signs to benefit them (because He knew they were hardened), but to help others improve. So either this explanation is correct, or they were not going to receive the kind of sign that was meant. For a sign did come to them when they learned His power through their own punishment. So here He speaks as one making a threat, with this meaning conveyed in a hidden way—as if He said: I have shown countless benefits, but none of these has drawn you to me, and you were not willing to worship my power. Therefore you will know my might through opposite signs, when you see your city thrown to the ground, the walls also torn down, the temple become a ruin, when you are cast out from both your former citizenship and freedom, and wander everywhere again, homeless and in exile. (For all these things happened after the cross.) These things, therefore, will be great signs for you. And indeed it is an extremely great sign that their troubles remain unchanged—that although countless people have tried, no one has been able to reverse the judgment once pronounced against them.
What then? One may say; was no sign given it? None was given to it on asking. For not to bring in them did He work His signs (for He knew them to be hardened), but in order to amend others. Either then this may be said, or that they were not to receive such a sign as that was. For a sign did befall them, when by their own punishment they learned His power. Here then He speaks as threatening, and with this very meaning obscurely conveyed: as if He said, innumerable benefits have I showed forth, none of these has drawn you to me, neither were ye willing to adore my power. You shall know therefore my might by the contrary tokens, when you shall see your city cast down to the ground, the walls also dismantled, the temple become a ruin; when you shall be cast out both from your former citizenship and freedom, and shall again go about everywhere, houseless and in exile. (For all these things came to pass after the cross.) These things therefore shall be to you for great signs. And indeed it is an exceeding great sign, that their ills remain unchanged; that although ten thousand have attempted it, no one has been able to reverse the judgment once gone forth against them.
All this, however, He does not say, but leaves it to future time to make it clear to them. For the present, He is testing them with the doctrine of His resurrection, which they would come to know through the things they would later suffer.
All this however He says not, but leaves it to after time to make it clear to them, but for the present He is making trial of the doctrine of His resurrection, which they were to come to know by the things which they should afterwards suffer.
For as Jonah, He says, was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth. He did not say openly that He would rise again, since they would have mocked Him, but He hinted at it in such a way that they might believe He had foreknown it. That they were aware of it is clear from what they said to Pilate: "That deceiver said"—these are their words—"while He was yet alive, 'After three days I will rise again.'" Yet we know His disciples were ignorant of this, even though they had been less understanding than these people beforehand. This is why these people condemned themselves.
For as Jonas, says He, was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth. Matthew 22:40 Thus, He said not indeed openly that He should rise again, since they would have even laughed Him to scorn, but He intimated it in such manner, that they might believe Him to have foreknown it. For as to their being aware of it, they say to Pilate, That deceiver said, these are their words, while He was yet alive, After three days I will rise again; and yet we know His disciples were ignorant of this; even as they had been beforehand more void of understanding than these: wherefore also these became self-condemned.
But notice how precisely He expresses it, even though in a dark saying. For He did not say "in the earth," but "in the heart of the earth," so that He might point to His very tomb, and so that no one might suspect a mere appearance. And for this purpose He also allowed three days, so that the fact of His death might be believed. For He makes it certain not only by the cross and by the sight of all people, but also by the span of those days. For all the time to come was going to bear witness to the resurrection, but the cross, unless it had many signs bearing witness to it at the time, would not have been believed. And with this disbelief would have come complete disbelief of the resurrection as well. Therefore He also calls it a sign. But if He had not been crucified, the sign would not have been given. For this reason He also brings forward the type, so that the truth may be believed. For tell me, was Jonah in the whale's belly a mere appearance? No, you cannot say that. Therefore neither was Christ in the heart of the earth such. For surely the type is not in truth, while the truth is in mere appearance. For this reason we proclaim His death everywhere, both in the mysteries and in baptism and in all the rest. Therefore Paul also cries out with a clear voice, "God forbid that I should boast, except in the cross of our Lord Jesus Christ."
But see how exactly He expresses it, even though in a dark saying. For He said not, In the earth, but, In the heart of the earth; that He might designate His very sepulchre, and that no one might suspect a mere semblance. And for this intent too did He allow three days, that the fact of His death might be believed. For not by the cross only does He make it certain, and by the sight of all men, but also by the time of those days. For to the resurrection indeed all succeeding time was to bear witness; but the cross, unless it had at the time many signs bearing witness to it, would have been disbelieved; and with this disbelief would have gone utter disbelief of the resurrection also. Therefore He calls it also a sign. But had He not been crucified, the sign would not have been given. For this cause too He brings forward the type, that the truth may be believed. For tell me, was Jonah in the whale's belly a mere appearance? Nay, you can not say so. Therefore neither was Christ in the heart of the earth such. For surely the type is not in truth, and the truth in mere appearance. For this cause we every where show forth His death, both in the mysteries, and in baptism, and in all the rest. Therefore Paul also cries with a clear voice, God forbid that I should glory, save in the cross of our Lord Jesus Christ.
This makes it clear that those who are sick with Marcion's disease are children of the devil, erasing these truths—the very truths that Christ did so many things to prevent from being canceled, and the very truths that the devil worked so hard in so many ways to eliminate. I mean His cross and His suffering.
Whence it is clear, that they who are diseased in Marcion's way are children of the devil, blotting out these truths, to avoid the annulling whereof Christ did so many things, while to have them annulled the devil took such manifold pains: I mean, His cross and His passion.
Therefore He said elsewhere also, "Destroy this temple, and in three days I will raise it up" (John 2:19), and "The days will come when the Bridegroom shall be taken away from them" (Matthew 9:15), and here, "There shall no sign be given it, but the sign of Jonas the prophet," declaring both that He would die and rise again. For just as that people did not acknowledge God, so neither did these; but rather, they proved more senseless than the irrational animals—the ox that knows his owner, and the ass that remembers his crib (Isaiah 1:3). Even so here too, when He had set forth their perverseness by a comparison, He speaks afterwards of their punishment also.
3. Therefore He said elsewhere also, Destroy this temple, and in three days I will raise it up: John 2:19 and, The days will come when the Bridegroom shall be taken away from them: Matthew 9:15 and here, There shall no sign be given it, but the sign of Jonas the prophet: declaring both that He should die and the ox that knows his owner, and the ass that remembers his crib. Isaiah 1:3 Even so here too, when He had by a comparison set forth their perverseness, He speaks afterwards of their punishment also.
What then does this saying mean? He is saying that when possessed people are delivered from that affliction, if they become at all careless, they bring upon themselves a delusion more severe than before. This is exactly your situation. For you were possessed by a devil previously as well, when you were worshipping idols and sacrificing your sons to demons, displaying great madness. Nevertheless, I did not abandon you but cast out that devil through the prophets, and now I have come in person, willing to cleanse you more completely. Since you will not pay attention but have plunged yourselves into greater wickedness (for killing the prophets was not nearly so great and serious a crime as killing Him), therefore your sufferings will be more severe than the earlier ones—those in Babylon, I mean, and in Egypt, and under the first Antiochus. Because the things that befell them in the time of Vespasian and Titus were far more grievous than those. This is why He also said, There shall be great tribulation, such as never was, neither shall be. But this illustration declares not only this, but also that they should be completely destitute of all virtue and more vulnerable to the power of the devils than at that earlier time. For then, even though they sinned, there were still among them those who acted uprightly, and God's providence was present with them, and the grace of the Spirit was there, guiding, correcting, and fulfilling all its work. But now they shall be utterly deprived of this protection as well, He tells them, so that there is now both a greater scarcity of virtue and a more intense affliction and a more tyrannical operation of the devils.
What then can the saying mean? As the possessed, says He, when delivered from that infirmity, should they be at all remiss, draw upon themselves their delusion more grievous than ever: even so is it with you. For before also you were possessed by a devil, when you were worshipping idols, and were slaying your sons to the devils, exhibiting great madness; nevertheless I forsook you not, but cast out that devil by the prophets; and again in my own person I have come, willing to cleanse you more entirely. Since then you will not attend, but have wrecked yourselves in greater wickedness (for to kill prophets was a crime not nearly so great and grievous as to slay Him); therefore your sufferings will be more grievous than the former, those at Babylon, I mean, and in Egypt, and under the first Antiochus. Because what things befell them in the time of Vespasian and Titus, were very far more grievous than those. Wherefore also He said, There shall be great tribulation, such as never was, neither shall be. Matthew 24:21 But not this only does the illustration declare, but that they should be also utterly destitute of all virtue, and more assailable by the power of the devils, than at that time. For then even although they sinned, yet were there also among them such as acted uprightly, and God's providence was present with them, and the grace of the Spirit, tending, correcting, fulfilling all its part; but now of this guardianship too they shall be utterly deprived; so He tells them; so that there is now both a greater scarcity of virtue, and a more intense affliction, and a more tyrannical operation of the devils.
You know that even in our own time, when that man who surpassed everyone in impiety—I mean Julian—was carried away by his fury, how they aligned themselves with the pagans and sought their favor. So that even if they now seem somewhat restrained, it is the fear of the emperors that keeps them quiet. If it were not for that, their boldness would be far worse than before. For in all their other evil deeds they surpass their predecessors—they practice sorceries, magic arts, and impurities in great excess. And beyond all this, despite the strong restraint that holds them back, they have often stirred up seditions and rebelled against kings, which has brought upon them the worst of evils.
You know accordingly even in our generation, when he who surpassed all in impiety, I mean Julian, was transported with his fury, how they ranged themselves with the heathens, how they courted their party. So that, even if they seem to be in some small degree chastened now, the fear of the emperors makes them quiet; since, if it were not for that, far worse than the former had been their daring. For in all their other evil works they surpass their predecessors; sorceries, magic arts, impurities, they exhibit in great excess. And among the rest, moreover, strong as is the curb which holds them down, they have often made seditions, and risen up against kings, which has resulted in their being pierced through with the worst of evils.
Where are those who keep asking for signs? Let them understand that a thoughtful mind is necessary, and if this is missing, signs do no good. Look, for example, at how the people of Nineveh believed without signs, while these people, after so many miracles, became worse and turned themselves into a dwelling place for countless demons, and brought upon themselves endless disasters—and quite naturally so. For when a person is freed from his troubles but fails to change his ways, he will suffer far worse than before. That is why He said the spirit finds no rest—to show that such a person will definitely and inevitably be caught in the trap of the demons. Surely these two things should have made them change: their earlier sufferings and their deliverance. Actually, a third thing was added too: the warning that even worse things would happen. But none of these made them any better.
Where now are they that seek after signs? Let them hear that a considerate mind is needed, and if this be wanting, signs are of no profit. See, for instance, how the Ninevites without signs believed, while these, after so many miracles, grew worse, and made themselves an habitation of innumerable devils, and brought on themselves ten thousand calamities; and very naturally. For when a man, being once delivered from his ills, fails to be corrected, he will suffer far worse than before. Yea, therefore He said, he finds no rest, to indicate, that positively and of necessity such an one will be overtaken by the ambush of the devils. Since surely by these two things he ought to have been sobered, by his former sufferings, and by his deliverance; or rather a third thing also is added, the threat of having still worse to endure. But yet by none of these were they made better.
All this could appropriately be said not only of them but also of us, when after having been enlightened and delivered from our former evils, we again cling to the same wickedness, because from that point on the punishment for our later sins will be more severe. This is why Christ also said to the paralyzed man, "Look, you have been made well; sin no more, lest something worse happen to you," and he said this to a man who had been sick for thirty-eight years. And someone might ask, what could he suffer that was worse than this? Something far worse and more unbearable. For may it never be that we should endure as much as we are capable of enduring, because God has no shortage of punishments. For just as great as His mercy is, so also is His wrath.
5. All this might be seasonably said, not of them only, but of us also, when after having been enlightened, Hebrews 6:4 and delivered from our former ills, we again cleave unto the same wickedness, for more grievous also thenceforth will be the punishment of our subsequent sins. Therefore to the sick of the palsy also Christ said, Behold, you are made whole; sin no more, lest a worse thing come unto you; John 5:14 and this to a man who was thirty-eight years in his infirmity. And what, one might ask, was he to suffer worse than this? Something far worse, and more intolerable. For far be it from us, that we should endure as much as we are capable of enduring. For God is at no loss for inflictions. For according to the greatness of His mercy, so also is His wrath.
With this charge He also confronts Jerusalem through Ezekiel: "I saw you," He says, "polluted in blood, and I washed you and anointed you. You had renown for your beauty, yet you poured out your fornications," He says, "on those who dwell near you." Therefore His threats against you when you sin are all the more severe.
With this He charges Jerusalem also by Ezekiel. I saw you, says He, polluted in blood; and I washed you, and anointed you; and you had renown for your beauty; and you poured out your fornications, says He, on those who dwell near you, wherefore also the more grievous are His threatenings to you when you sin.
But from this, don't infer only your punishment, but also God's boundless patience. How many times have we committed the same evil deeds, and yet He remains patient! But let's not be overconfident—instead, let's fear. For if Pharaoh had learned from the first plague, he would not have experienced the later ones; he would not have been drowned afterward, along with his entire army.
But from hence infer not your punishment only, but also the boundless longsuffering of God. How often at least have we put our hands to the same evil deeds, and yet He suffers long! But let us not be sanguine, but fear; since Pharaoh too, had he been taught by the first plague, would not have experienced the later ones; he would not afterwards have been drowned, his host and all together.
I say this because I know many people who, like Pharaoh, are even now saying "I do not know God" and forcing those under their authority to keep working with clay and bricks. How many, even though God commands them to reduce their threatening, cannot bring themselves to ease the workload even a little!
And this I say, because I know many, who like Pharaoh are even now saying, I know not God, Exodus 5:2 and making those that are in their power cleave to the clay and to the bricks. How many, though God bids them assauge their threatening, Ephesians 6:9 cannot bear so much as to relax the toil!
But we do not have a Red Sea to pass through afterward. Instead, we have a sea of fire—a sea that is unlike the Red Sea either in nature or in size, but far greater and more terrible, with waves made of fire, a strange and fearsome fire. There is a great abyss there, filled with the most unbearable flame. Fire can be seen everywhere roaming swiftly about, like some savage wild beast. And if here this perceptible and material fire leaped out of the furnace like a wild beast and sprang upon those who were sitting outside, what will that other fire not do to those who have fallen into it?
But we have no Red Sea now, to pass through afterwards. But we have a sea of fire, a sea not like that, either in kind or in size, but far greater and fiercer, having its waves of fire, of some strange and horrible fire. A great abyss is there, of most intolerable flame. Since everywhere fire may be seen roving quickly round, like some savage wild beast. And if here this sensible and material fire leaped like a wild beast out of the furnace, and sprang upon those who were sitting without, Daniel 3:22 what will not that other fire do to such as have fallen into it?
Concerning that day, listen to the prophets who say, "The day of the Lord is incurable, full of anger and wrath." For there will be no one to stand by, no one to rescue, and the face of Christ will no longer appear so mild and calm. Just as those who work in the mines are handed over to certain cruel men and see none of their friends, but only those set over them, so it will be then as well—or rather, not just so, but far more terrible. For here it is possible to go to the king, plead with him, and free the condemned person, but there, no longer. He does not permit it, and they remain in scorching torment and in such great anguish that words cannot describe it. For if speech cannot describe the sharp pains of those who are in flames here, much less can it describe the pains of those who suffer in that place. Here, everything is over in a brief moment, but in that place there is indeed burning, yet what is burned is not consumed.
Concerning that day, hear the prophets, saying, The day of the Lord is incurable, full of anger and wrath. Isaiah 13:9 For there will be none to stand by, none to rescue, nowhere the face of Christ, so mild and calm. But as those who work in the mines are delivered over to certain cruel men, and see none of their friends, but those only that are set over them; so will it be then also: or rather not so, but even far more grievous. For here it is possible to go unto the king, and entreat, and free the condemned person: but there, no longer; for He permits it not, but they continue in the scorching torment, and in so great anguish, as it is not possible for words to tell. For if, when any are in flames here, no speech can describe their sharp pangs, much less theirs, who suffer it in that place: since here indeed all is over in a brief point of time, but in that place there is burning indeed, but what is burnt is not consumed.
What then shall we do there? For I say these things to myself also.
What then shall we do there? For to my self also do I say these things.
But if you, someone says, who are our teacher, speak this way about yourself, I no longer care—for what wonder is it if I should be punished? No, I beg you, let no one seek this kind of consolation, for this is no refreshment at all. For tell me: was not the devil an incorporeal power? Was he not superior to men? Yet he fell away. Is there anyone who will find consolation in being punished along with him? By no means. What about all those who were in Egypt? Did they not see that those in high positions were also punished, and that every house was in mourning? Were they then refreshed and comforted by this? Certainly not. This is clear from what they did afterwards, acting like men tortured by some kind of fire, rising up together against the king and compelling him to drive out the people of the Hebrews.
6. But if you, says one, who art our teacher, speak so of yourself, I care no more; for what wonder, should I be punished? Nay, I entreat, let no man seek this consolation; for this is no refreshment at all. For tell me; was not the devil an incorporeal power? Was he not superior to men? Yet he fell away. Is there any one who will derive consolation from being punished along with him? By no means. What of all who were in Egypt? Did they not see those also punished who were in high places, and every house in mourning? Were they then hereby refreshed, and comforted? No surely; and it is manifest by what they did afterwards, as men tortured by some kind of fire, rising up together against the king, and compelling him to cast out the people of the Hebrews.
Yes, and this saying is very meaningless—to suppose that it gives comfort to be punished with everyone else, to say, "As all suffer, so I too." For why should I speak of hell? Think, I ask you, of those who are seized with gout, how, when they are racked by sharp pain, though you show them ten thousand others suffering worse, they do not even take it into their mind. For the intensity of their anguish allows their reason no leisure for thinking of others and finding consolation in that way. Let us not then feed ourselves with these false hopes. For to receive consolation from the ills of our neighbors happens in ordinary sufferings; but when the torment is excessive, and all our inward parts are full of turmoil, and the soul has now come to be unable even to know itself, from where shall it derive consolation? So all these sayings are absurd, and fables of foolish children. For this thing you speak of takes place in sadness, and in moderate sadness, when we are told that the same thing has happened to someone else; but sometimes not even in sadness does it work. Now if in that case it has no power, much less will it help in the anguish and unbearable burden which the gnashing of teeth indicates.
Yea, and very unmeaning is this saying, to suppose that it gives comfort to be punished with all men, to say, As all, so I too. For why should I speak of hell? Think, I pray you, of those that are seized with gout, how, when they are racked by sharp pain, though you show them ten thousand suffering worse, they do not so much as take it into their mind. For the intensity of their anguish allows not their reason any leisure for thinking of others, and so finding consolation. Let us not then feed ourselves with these cold hopes. For to receive consolation from the ills of our neighbors, takes place in ordinary sufferings; but when the torment is excessive, and all our inward parts full of tempest, and the soul is now come to be unable so much as to know itself, whence shall it derive consolation? So that all these sayings are an absurdity, and fables of foolish children. For this, of which you speak, takes place in dejection, and in moderate dejection, when we are told, the same thing has befallen such an one; but sometimes not even in dejection: now if in that case it has no strength, much less in the anguish and burden unspeakable, which the gnashing of teeth indicates.
I know I am causing you distress and giving you pain with these words, but what can I do? I would prefer not to speak this way, but instead to be aware of virtue both in myself and in all of you. But since most of us are in sins, who will grant me the ability to truly pain you and to penetrate the understanding of those who hear me? Then I might find rest. But now I fear that some may despise my words, and their punishments will become greater because of their indifferent hearing. For when a master utters a threat, if one of his fellow servants hears it and makes light of his warning, the master would not let him pass by without punishment in his provoked state, but rather this would be a reason for increasing his punishment. Therefore I beg you, let us pierce our own hearts when we hear His sayings about hell. For nothing is more delightful than this teaching, precisely because nothing is more bitter than the reality itself. But how can being told about hell be delightful, one might ask? Because falling into hell would be so far from delightful, and our words, which appear so painful, actually prevent that result. And besides this, they provide another pleasure: they strengthen our souls, make us more reverent, elevate the mind, give wings to our thoughts, and cast out the desires that so harmfully beset us—and so this teaching becomes a cure.
And I know that I am galling you, and giving you pain by these words; but what can I do? For I would fain not speak thus, but be conscious of virtue both in myself, and in all of you; but since we are in sins, the more part of us, who will grant me ability to pain you indeed, and to penetrate the understanding of them that hear me? Then might I so be at rest. But now I fear lest any despise my sayings, and their punishments become the greater for their indifferent way of hearing. Since, when a master utters a threat, should one of the fellow-servants hear and make light of his menace, not without punishment would he hasten by him, provoked as he is, but rather it would be a ground for increasing his chastisement. Wherefore I entreat you, let us pierce our own hearts, when we hear His sayings regarding hell. For nothing is more delightful than this discourse, by how much nothing is more bitter than the reality. But how delightful to be told of hell? One may ask. Because it were so far from delight to fall into hell, which result, our words that appear so galling, keep off. And before this they furnish another pleasure: in that they brace up our souls, and make us more reverent, and elevate the mind, and give wings to the thoughts, and cast out the desires that so mischievously beset us; and the thing becomes a cure.
Therefore, to continue, let me speak of the shame along with the punishment. For just as the Jews will be condemned by the Ninevites, so we too will be condemned by many who now seem beneath us.
7. Wherefore, to proceed, together with the punishment let me speak also of the shame. For as the Jews shall then be condemned by the Ninevites, so we too by many that seem beneath us now.
Let us imagine, then, how great the mockery will be, how great the condemnation. Let us imagine this and finally lay some foundation, some door of repentance.
Let us imagine then how great the mockery, how great the condemnation; let us imagine, and cast some foundation at length, some door of repentance.
I say these things to myself; I give this advice to myself first, and let no one be angry, as if he were being condemned. Let us enter the narrow way. How long will there be luxury? How long laziness? Have we not had enough of idleness, entertainment, and putting things off? Will it not be the same thing all over again—feasting, overindulgence, spending, wealth, acquiring possessions, and building projects? And what is the result? Death. What is the result? Ashes, dust, coffins, and worms.
To myself I say these things, to myself first I give this advice, and let no one be angry, as though he were condemned. Let us enter upon the narrow way. How long shall it be luxury? How long sloth? Have we not had enough of indolence, mirth, procrastination? Will it not be the same over again, feasting, and surfeiting, and expense, and wealth, and acquisitions, and buildings? And what is the end? Death. What is the end? Ashes, and dust, and coffins, and worms.
Let us display a new way of living, then. Let us make earth into heaven. By doing this, let us show the Greeks what great blessings they are missing. For when they see good conduct in us, they will look upon the very face of the kingdom of Heaven. Yes, when they see us gentle, free from anger, from evil desire, from envy, from greed, and rightly fulfilling all our other duties, they will say: If the Christians have already become angels here, what will they be after they leave this world? If they shine so brightly where they are strangers, how great will they become when they reach their native land! In this way they too will be reformed, and the word of godliness will spread freely, as it did in the apostles' time. For if the apostles, being only twelve, converted entire cities and countries, imagine how much our cause will be lifted up if we all became teachers through our careful conduct. For not even a dead man raised to life attracts the Greek as powerfully as a person practicing self-denial. At the resurrection he will be amazed, but by self-denial he will be helped. The resurrection happened and is past, but self-denial remains and is constant training for his soul.
Let us show forth then a new kind of life. Let us make earth, heaven; let us hereby show the Greeks, of how great blessings they are deprived. For when they behold in us good conversation, they will look upon the very face of the kingdom of Heaven. Yea, when they see us gentle, pure from wrath, from evil desire, from envy, from covetousness, rightly fulfilling all our other duties, they will say, If the Christians have become angels here, what will they be after their departure hence? If where they are strangers they shine so bright, how great will they become when they shall have won their native land! Thus they too will be reformed, and the word of godliness will have free course, 2 Thessalonians 3:1 not less than in the apostles' times. For if they, being twelve, converted entire cities and countries; were we all to become teachers by our careful conduct, imagine how high our cause will be exalted. For not even a dead man raised so powerfully attracts the Greek, as a person practising self-denial. At that indeed he will be amazed, but by this he will be profited. That is done, and is past away; but this abides, and is constant culture to his soul.
Let us therefore pay attention to ourselves, so that we may win them over as well. I am not asking for anything burdensome. I am not saying, "Do not marry." I am not saying, "Leave the cities and withdraw from public life." Rather, while remaining engaged in public life, demonstrate virtue. Yes, I would prefer those who are active in the midst of cities to be more commendable than those who have withdrawn to the mountains. Why? Because great benefit comes from that. For no one lights a candle and puts it under a basket. Therefore I want all the candles to be placed on the lampstand, so that the light might grow great.
Let us take heed therefore to ourselves, that we may gain them also. I say nothing burdensome. I say not, do not marry. I say not, forsake cities, and withdraw yourself from public affairs; but being engaged in them, show virtue. Yea, and such as are busy in the midst of cities, I would fain have more approved than such as have occupied the mountains. Wherefore? Because great is the profit thence arising. For no man lights a candle, and sets it under the bushel. Therefore I would that all the candles were set upon the candlestick, that the light might wax great.
Let us kindle His fire, then. Let us help those sitting in darkness to be freed from their error. And don't tell me, "I have a wife and children, I'm head of a household, and I can't properly do all this." Even if you had none of these things, if you are careless, all is lost. And even if you are surrounded by all these things, if you are earnest, you will attain virtue. Only one thing is needed: a willing and generous mind. Neither age, nor poverty, nor wealth, nor misfortune, nor anything else will be able to stop you. In fact, both old and young, men with wives, men raising children, men working at trades, and men serving as soldiers have properly fulfilled all that is commanded. Daniel was young, Joseph was a slave, Aquila worked at a craft, the woman who sold purple ran a workshop, another was a prison keeper, another was a centurion like Cornelius, another was in poor health like Timothy, and another was a runaway like Onesimus. But nothing proved a hindrance to any of these. All were approved—both men and women, both young and old, both slaves and free, both soldiers and ordinary people.
Let us kindle then His fire; let us cause them that are sitting in darkness to be delivered from their error. And tell me not, I have a wife, and children belonging to me, and am master of a household, and cannot duly practise all this. For though you had none of these, yet if you be careless, all is lost; though you are encompassed with all these, yet if you be earnest, you shall attain unto virtue. For there is but one thing that is wanted, the preparation of a generous mind; and neither age, nor poverty, nor wealth, nor reverse of fortune, nor anything else, will be able to impede you. Since in fact both old and young, and men having wives, and bringing up children, and working at crafts, and serving as soldiers, have duly performed all that is enjoined. For so Daniel was young, and Joseph a slave, and Aquila wrought at a craft, and the woman who sold purple was over a workshop, and another was the keeper of a prison, and another a centurion, as Cornelius; and another in ill health, as Timothy; and another a runaway, as Onesimus; but nothing proved an hindrance to any of these, but all were approved, both men and women, both young and old, both slaves and free, both soldiers and people.
Let us not make empty excuses, but let us cultivate a thoroughly good mind, and whatever our circumstances may be, we will surely attain virtue and reach the good things to come, by the grace and love toward mankind of our Lord Jesus Christ, with whom be to the Father, together with the Holy Spirit, glory, might, honor, now and ever, and world without end. Amen.
Let us not then make vain pretexts, but let us provide a thoroughly good mind, and whatsoever we may be, we shall surely attain to virtue, and arrive at the good things to come; by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father, together with the Holy Ghost, glory, might, honor, now and ever, and world without end. Amen.