Opening
Matthew 14:13.
Matt. XIV. 13.
But when Jesus heard about it, He left from there by boat to a deserted place to be alone. And when the crowds heard about this, they followed Him on foot from all the cities.
But when Jesus heard of it, He departed thence by ship into a desert place apart; and when the multitudes had heard thereof, they followed Him on foot out of all the cities.
Notice how He leaves on every occasion. He wanted to confirm this not only by His appearance, but also by His actions, because He knew the devil's schemes and that the devil would leave nothing undone to destroy this teaching.
See Him on every occasion departing, For not by His appearance only, but by His actions He would have this confirmed, because He knew the devil's craft, and that he would leave nothing undone to destroy this doctrine.
He therefore withdraws for this purpose, but even so the crowds do not leave Him. Instead they follow, bound closely to Him, and not even John's tragic death frightened them away. Such is the power of earnest desire, such is the power of love—it overcomes and drives away all dangers in this way.
He then for this end retires; but the multitudes not even so withdraw themselves from Him, but they follow, riveted to Him, and not even John's tragical end alarmed them. So great a thing is earnest desire, so great a thing is love; in such wise does it overcome and dispel all dangers.
Therefore they immediately received their reward. For it is said that Jesus went out and saw a great crowd, and he was moved with compassion toward them, and he healed their sick.
Therefore they straightway also received their reward. For Jesus, it is said, went forth, and saw a great multitude, and was moved with compassion toward them, and He healed their sick. Matthew 14:14
Their effort was great, but His actions went far beyond anything their diligence could deserve. This is why He also reveals His motive for healing them—His mercy, His intense mercy—and He heals all of them.
For great as their assiduity was, yet nevertheless His doings exceeded what any diligence could earn. Wherefore He sets forth also His motive for so healing them, His mercy, intense mercy: and He heals all.
And He does not require faith here. For by coming to Him, by leaving their cities, by diligently seeking Him, and by staying with Him even when hunger was pressing them, they demonstrate their own faith.
And He requires not faith here. For both by coming to Him, and by leaving their cities, and by diligently seeking Him, and by abiding with Him even when hunger was pressing, they display their own faith.
He is about to feed them as well. But He does not do this on His own initiative; instead, He waits to be asked. On every occasion, as I have said, He maintains this principle: not to rush forward to perform His miracles before being prompted, but to act in response to some request.
But He is about to feed them also. And He does not this of Himself, but waits to be entreated; on every occasion, as I have said, maintaining this rule, not to spring onward to His miracles, preventing them, but upon some call.
And why didn't any of the crowd come forward and speak on their behalf? They had tremendous reverence for Him and didn't even feel their hunger because of their longing to stay with Him. In fact, even His disciples, when they came to Him, didn't say, "Feed them," because they were still in a rather imperfect state. But what did they say?
And why did none of the multitude come near and speak for them? They reverenced Him exceedingly, and felt not even their hunger, through their longing to stay with Him. Neither indeed do His disciples, when they had come to Him, say, Feed them; for as yet they were rather in an imperfect state; but what?
When evening came, it is said, His disciples approached Him and said, "This is a deserted place, and the hour is already late; send the crowds away so they can go and buy food for themselves." Matthew 14:15
And when it was evening, it is said, His disciples came to Him, saying, This is a desert place, and the time is now passed; send the multitude away, that they may go and buy themselves victuals. Matthew 14:15
For if even after the miracle they forgot what had been done, and after the baskets, supposed Him to be speaking of loaves when He gave the name of leaven to the doctrine of the Pharisees, much less would they have expected any such thing when they had never yet experienced such a miracle. And yet He had made a beginning by actually healing many sick; but nevertheless, not even from this did they expect the miracle of the loaves. So imperfect were they as yet.
For if even after the miracle they forgot what had been done, and after the baskets, supposed Him to be speaking of loaves, when He gave the name of leaven to the doctrine of the Pharisees; Matthew 16:6 much less, when they had never yet had experience of such a miracle, would they have expected any such thing. And yet He had made a beginning by actually healing many sick; but nevertheless, not even from this did they expect the miracle of the loaves; so imperfect were they as yet.
However, I ask you to notice the Teacher's skill in how clearly He calls them forward toward believing. For He did not say immediately, "I feed them"—which indeed would not have been easily accepted—but what instead?
But mark thou, I pray, the Teacher's skill, how distinctly He summons them on towards believing. For He said not at once, I feed them; which indeed would not have been easily received; but what?
But it is written that Jesus said to them, "They need not depart; give them something to eat." Matthew 14:16
But Jesus, so it is written, said to them, They need not depart; give ye them to eat. Matthew 14:16
He did not say, "I give them," but "Give ye them," because at that point they still thought of Him as a man. But even then they were not awakened to the truth, but continued to reason with Him as if He were merely a man, saying,
He said not, I give them, but, Give ye them; for as yet their regard to Him was as to a man. But they not even so are awakened, but still reason as with a man, saying,
We have only five loaves and two fish. Matthew 14:17
We have but five loaves, and two fishes. Matthew 14:17
Therefore Mark also says, "They did not understand the saying, for their heart was hardened."
Wherefore Mark also says, They understood not the saying, for their heart was hardened.
They kept on crawling on the ground, so then finally He introduces His own role and says, "Bring them here to me." For even though the place is a desert, the One who feeds the world is here; and even though the time has already passed, the One who is not subject to time is speaking with you.
They continuing therefore to crawl on the ground, then at length He brings in His own part, and says, Bring them hither to me. For although the place be desert, yet He that feeds the world is here; and although the time be now past, yet He that is not subject to time is discoursing with you.
But John also says that they were barley loaves, not mentioning this without purpose, but teaching us to trample underfoot the pride of expensive living. This was also the diet of the prophets.
But John says also, that they were barley loaves, John 6:9 not mentioning it without object, but teaching us to trample under foot the pride of costly living. Such was the diet of the prophets also.
He took the five loaves and the two fish, and commanded the crowd to sit down on the grass. Then, looking up to heaven, he blessed and broke the bread, and gave it to his disciples, who gave it to the crowd. Everyone ate and was satisfied, and they gathered up twelve baskets full of the leftover fragments. Those who had eaten numbered about five thousand men, not counting women and children.
2. He took therefore the five loaves, and the two fishes, and commanded the multitude, it is said, to sit down upon the grass, and looking up to Heaven, He blessed, and broke, and gave to His disciples, and the disciples to the multitude. And they did all eat and were filled, and they took up of the fragments that remained twelve baskets full. And they that had eaten were about five thousand men, beside women and children.
Why did He look up to Heaven and bless? It was necessary for people to believe both that He is of the Father and that He is equal to Him. But the evidence for these truths seemed to contradict each other. His equality was shown by His doing everything with authority, but people could only be convinced of His origin from the Father by His doing everything with great humility, in reference to Him, and by calling upon Him in His works. Therefore we see that He did not perform only one type of action or the other, so that both truths might be confirmed. Sometimes He works miracles with authority, sometimes with prayer.
Wherefore did He look up to Heaven, and bless? It was to be believed of Him, both that He is of the Father, and that He is equal to Him. But the proofs of these things seemed to oppose one another. For while His equality was indicated by His doing all with authority, of His origin from the Father they could no otherwise be persuaded, than by His doing all with great lowliness, and with reference to Him, and invoking Him on His works. Wherefore we see that He neither did these actions only, nor those, that both might be confirmed; and now He works miracles with authority, now with prayer.
Then again, to prevent what He did from seeming inconsistent, in the lesser things He looks up to Heaven, but in the greater things He acts with full authority. This teaches you that even in the lesser things, He acts this way not because He is receiving power from somewhere else, but to honor the One who begot Him. For example, when He forgave sins, opened paradise, brought in the thief, completely set aside the old law, raised countless dead, calmed the sea, rebuked the unspoken thoughts of people, and created an eye—all of which are works of God alone and of no one else—we see Him never praying in any of these cases. But when He caused the loaves to multiply, something far less significant than all these things, then He looks up to Heaven. In doing so, He establishes both truths I have mentioned and instructs us not to begin a meal until we have given thanks to the One who gives us our food.
Then again, that what He did might not seem an inconsistency, in the lesser things He looks up to Heaven, but in the greater does all with authority; to teach you in the lesser also, that not as receiving power from elsewhere, but as honoring Him that begot Him, so He acts. For example: when He forgave sins, and opened paradise, and brought in the thief, and most utterly set aside the old law, and raised innumerable dead, and bridled the sea, and reproved the un-uttered thoughts of men, and created an eye — which are achievements of God only and of none else — we see Him in no instance praying: but when He provided for the loaves to multiply themselves, a far less thing than all these, then He looks up to Heaven; at once establishing these truths which I have spoken of, and instructing us not to touch a meal, until we have given thanks to Him who gives us this food.
And why does He not make it from things that do not exist? He is stopping the mouth of Marcion and of the Manicheans, who alienate His creation from Him, and teaching by His very works that all the visible things are His works and creatures, and showing that it is He Himself who gives the fruits, the same one who said in the beginning, "Let the earth put forth the herb of grass," and "Let the waters bring forth things moving with living souls."
And why does He not make it of things that are not? Stopping the mouth of Marcion, and of Manichæans, who alienate His creation from Him, and teaching by His very works, that even all the things that are seen are His works and creatures, and signifying that it is Himself who gives the fruits, who said at the beginning, Let the earth put forth the herb of grass, and Let the waters bring forth things moving with living souls.
This work is no less significant than the other. Although those original things were made from things that did not exist, they were still made from water. It was no greater accomplishment to produce fruits from the earth and living, moving creatures from the water than to create so many loaves from five, and likewise with the fish—which was a sign that He was ruler of both the earth and the sea.
For this is not at all a less work than the other. For though those were made of things that are not, yet nevertheless were they of water; and it was no greater thing to produce fruits out of the earth, and moving things with life out of the water, than out of five loaves to make so many; and of fishes again, which was a sign that He was ruler both of the earth and of the sea.
Since miracles for the sick were constantly the subject of His work, He also performs a general benefit, so that the many might not be mere spectators of what happened to others, but would themselves also be participants in the gift.
Thus, since the sick were constantly the subject of His miracles, He works also a general benefit, that the many might not be spectators only of what befell others, but themselves also partakers of the gift.
And what seemed marvelous to the Jews in the wilderness (they said at least, "Can He give bread also? Or prepare a table in the wilderness?") this He demonstrates through His works. With this purpose He also leads them into the wilderness, so that the miracle might be completely beyond suspicion, and so that no one might think that any nearby village contributed anything to the meal. For this reason He mentions not only the place but also the hour.
And that which in the wilderness seemed to the Jews marvellous, (they said at least, Can He give bread also? Or prepare a table in the wilderness?) this He shows forth in His works. With this view also He leads them into the wilderness, that the miracle might be very far beyond suspicion, and that no one might think that any village lying near contributed ought to the meal. For this reason He mentions the hour also, not the place only.
And we also learn something else: the self-control of the disciples that they practiced regarding necessary things, and how little they cared about food. For being twelve in number, they had only five loaves and two fish; so unimportant to them were the things of the body, and so much did they cling only to the things that are spiritual.
And another thing too we learn, the self-restraint of the disciples which they practised in necessary things, and how little they accounted of food. For being twelve, they had five loaves only and two fishes; so secondary to them were the things of the body: so did they cling to the things spiritual only.
And they didn't even hold on to that little bit, but gave it up when asked. From this we should learn that even if we have only a little, we ought to give it to those in need. So when commanded to bring the five loaves, they didn't say, "Where will we get food? How will we satisfy our own hunger?" Instead, they obeyed immediately.
And not even that little did they hold fast, but gave up even it when asked. Whereby we should be taught, that though we have but little, this too we ought to give up to them that are in need. Thus, when commanded to bring the five loaves, they say not, and whence are we to have food? Whence to appease our own hunger? but they obey at once.
And in addition to what I have mentioned, I believe He does this for the following purpose: He produces the miracle from the materials they already had in order to lead them to faith, since at that point they were still rather weak in their belief.
And besides what I have mentioned, to this end, as I at least think, He makes it out of the materials which they had, namely, that He might lead them to faith; for as yet they were rather in a weak state.
Therefore He also looks up to Heaven. They had many examples of the other miracles, but none of this one.
Wherefore also He looks up to Heaven. For of the other miracles they had many examples, but of this none.
He took the loaves, broke them, and gave them to His disciples to distribute. He did this to honor them, but not only to honor them. He also did it so that when the miracle happened, they would not disbelieve it, and after it was over, they would not forget it, since their own hands would testify to what had occurred.
3. He took the loaves, therefore, and broke them, and gave them by His disciples, hereby to honor them; and not in honor to them only, but also that, when the miracle had been done they might not disbelieve it, nor forget it when it had past, their own hands bearing them witness.
Therefore He also allows the crowds first to feel hunger, and waits for them to come to Him first and ask Him, and through them makes the people sit down, and through them distributes the food. He intends by their own confessions and actions to convince each one of them beforehand.
Wherefore also He suffers the multitudes first to have a sense of hunger, and waits for these to come to Him first and ask Him, and by them makes the people sit down, and by them distributes; being minded by their own confessions and actions to prepossess them every one.
Therefore, He receives the loaves from them so that there might be many witnesses to what was happening, and so that they might have memorials of the miracle. For if they forgot even after these events (Matthew 16:9), what would their situation have been if He had left out those arrangements?
Therefore also, from them He receives the loaves, that the testimonies of what was doing might be many, and that they might have memorials of the miracle. For if even after these occurrences they forgot, Matthew 16:9 what would not have been their case, had He omitted those provisions?
He tells them to sit down on the trampled grass, teaching the crowds self-denial. His intention was not only to feed their bodies but also to instruct their souls. Through the place itself, through giving them nothing more than loaves and fish, through setting the same food before everyone and making it shared, and through giving no one more than another, He was teaching them humility, self-control, charity, being of one mind toward each other, and regarding all things as common.
And He commands them to sit down on the trampled grass, instructing the multitudes in self-denial. For His will was not to feed their bodies only, but also to instruct their souls. As well by the place therefore, as by His giving them nothing more than loaves and fishes, and by setting the same before all, and making it common, and by affording no one more than another, He was teaching them humility, and temperance, and charity, and to be of like mind one towards another, and to account all things common.
He broke the bread and gave it to the disciples, and the disciples gave it to the crowd. He broke and gave the five loaves, and the five multiplied in the disciples' hands. Even then He did not stop the miracle, but made them increase beyond what was needed—not as whole loaves, but as fragments. This showed that these were leftovers from those original loaves, and it allowed those who were absent to learn what had happened.
And He broke and gave to the disciples, and the disciples to the multitude. The five loaves He broke and gave, and the five multiplied themselves in the hands of the disciples. And not even here does He stay the miracle, but He made them even to exceed; to exceed, not as whole loaves, but as fragments; to signify that of those loaves these were remains, and in order that the absent might learn what had been done.
He allowed the crowds to go hungry for this very reason: so that no one would think what happened was an illusion.
For this purpose indeed He suffered the multitudes to hunger, that no one might suppose what took place to be illusion.
He also arranged for exactly twelve baskets to be left over, so that even Judas could carry one. He certainly had the power to satisfy their hunger, but then the disciples would not have learned of His power, just as this also happened in the case of Elijah. 1 Kings 17:16
For this also He caused just twelve baskets to remain over, that Judas also might bear one. For He was able indeed to have appeased their hunger, but the disciples would not have known His power, since in Elijah's case also this took place. 1 Kings 17:16
The Jews were so amazed at Him for this that they even wanted to make Him a king, John 6:15 even though they had never responded this way to any of His other miracles.
At all events, so greatly were the Jews amazed at Him for this, that they wished even to make Him a king, John 6:15 although with regard to the other miracles they did not so in any instance.
What reasoning could now explain how the loaves multiplied themselves, how they materialized in the wilderness, and how they were sufficient for so many people (for there were five thousand men besides women and children, which was a very great commendation of the people, that both women and men followed Him)? How did the leftovers come into being (for this again is no less remarkable than the first miracle), and become so abundant that the baskets equaled the number of disciples—neither more nor less?
What reasoning now may set forth, how the loaves multiplied themselves; how they flowed together in the wilderness; how they were enough for so many (for there were five thousand men beside women and children; which was a very great commendation of the people, that both women and men attended Him); how the remnants had their being (for this again is not less than the former), and became so abundant, that the baskets were equal in number to the disciples, and neither more nor less?
Having taken the fragments, He gave them not to the multitudes but to the disciples, and this was because the multitudes were in a more imperfect state than the disciples.
Having then taken the fragments, He gave them not to the multitudes, but to the disciples, and that, because the multitudes were in a more imperfect state than the disciples.
After performing the miracle, He immediately made His disciples get into a boat and go ahead of Him to the other side, while He dismissed the crowds.
And, having wrought the miracle, straightway He constrained His disciples to get into a ship, and to go before Him unto the other side, while He sent the multitudes away.
Even if He had seemed to be presenting an illusion rather than performing something real when He was visible, surely this could not be the case when He was absent. For this reason, He subjected His actions to a precise test by commanding those who had received the evidence and proof of the miracles to depart from Him.
For even if He had seemed, when in sight, to be presenting an illusion, and not to have wrought a truth; yet surely not in His absence also. For this cause then, submitting His proceedings to an exact test, He commanded those that had got the memorials, and the proof of the miracles, to depart from Him.
And beyond this, when He performs great miracles, He sends away the crowds and the disciples to other places, teaching us not to pursue the glory that comes from people, nor to gather a crowd around ourselves.
And besides this, when He is doing great works, He disposes elsewhere of the multitudes and the disciples, instructing us in nothing to follow after the glory that comes from the people, nor to collect a crowd about us.
By saying "He constrained them," He indicates how closely the disciples were attending to Him.
Now by saying, He constrained them, He indicates the very close attendance of the disciples.
His stated reason for dismissing them was the crowd, but He Himself intended to go up into the mountain. He did this to teach us that we should neither always be in contact with crowds nor always avoid them, but rather do each as circumstances require, giving proper time to both.
And His pretext indeed for dismissing them was the multitude, but He was Himself minded to go up into the mountain; and He did this, instructing us neither to be always in intercourse with multitudes, nor always to fly from the crowd, but each of the two as may be expedient, and giving each duly his turn.
We should learn to wait upon Jesus ourselves, but not for his generosity in material things, or we will be criticized like the Jews. For he says, "You seek me, not because you saw the miracles, but because you ate of the loaves and were filled" (John 6:26). This is why he does not perform this miracle repeatedly, but only a second time, so that people might be taught not to be slaves to their belly, but to cling constantly to spiritual things.
4. Let us learn therefore ourselves also to wait upon Jesus; but not for His bounty in things sensible, lest we be upbraided like the Jews. For ye seek me, says He, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. John 6:26 Therefore neither does He work this miracle continually, but a second time only; that they might be taught not to be slaves to their belly, but to cling incessantly to the things of the Spirit.
We should hold firmly to these things and seek the heavenly bread. Once we have received it, we should cast away all worldly care. If those men left their houses, cities, relatives, and everything else to live in the wilderness, and when hunger pressed them they did not withdraw, how much more should we, when approaching such a table, demonstrate even greater self-control and set our love on spiritual things, seeking earthly things only as secondary to these.
To these then let us also cling, and let us seek the heavenly bread, and having received it, let us cast away all worldly care. For if those men left houses, and cities, and kinsmen, and all, and abode in the wilderness, and when hunger was pressing, withdrew not; much more ought we, when approaching such a table, to show forth a more abundant self-command, and to set our love on the things of the Spirit, and to seek the things of sense as secondary to these.
Since even they were blamed, not because they sought Him for the bread, but because they sought Him only for this reason and primarily for this. For if anyone despises the great gifts but clings to the small ones and to those which the giver would have him despise, he loses these latter ones too. On the other hand, if we love the great gifts, He adds these small ones as well. For these are merely an appendage to the others; they are so worthless and trifling compared to those, even though they may seem great. Let us not therefore spend our effort on them, but consider both gaining and losing them equally unimportant, just as Job neither clung to them when he had them nor sought them when they were gone. For this reason they are called χρματα, not so that we should bury them in the earth, but so that we should use them rightly.
Since even they were blamed, not because they sought Him for the bread, but because it was for this only they sought Him, and for this primarily. For should any one despise the great gifts, but cling to the small, and to those which the giver would have him despise, he loses these latter too: as on the other hand, if we love those, He adds these also. For these are but an appendage to the others; so vile are they and trifling, compared with those, although they be great. Let us not therefore spend our diligence on them, but account both the acquisition and loss of them alike indifferent, even as Job also neither clung to them when present, nor sought them absent. For on this account, they are called χρματα, not that we should bury them in the earth, but that we should use them aright.
Just as every craftsman has his own particular skill, so too the rich man does not know how to work with bronze, build ships, weave cloth, construct houses, or do anything of that sort. Let him therefore learn to use his wealth correctly and to show compassion for the poor. In this way he will know a better skill than all of those.
And as of artisans every one has his peculiar skill, even so the rich man, as he knows not how to work in brass, nor to frame ships, nor to weave, nor to build houses, nor any such thing — let him learn then to use his wealth aright, and to pity the poor; so shall he know a better art than all those.
For truly this surpasses all those other skills. Its workshop is built in Heaven. It has its tools not made of iron and brass, but of goodness and a right will. Christ is the Teacher of this art, and His Father as well. For He says, "Be merciful, as your Father which is in Heaven." Luke 6:36
For indeed this is above all those arts. Its workshop is built in Heaven. It has its tools not of iron and brass, but of goodness and of a right will. Of this art Christ is the Teacher, and His Father. For be ye merciful, says He, as your Father which is in Heaven. Luke 6:36
And what is truly remarkable, even though it is so much superior to all the others, it requires no labor and no time to reach perfection. It is enough simply to have willed it, and the whole thing is accomplished.
And what is indeed marvellous, being so much superior to the rest, it needs no labor, no time for its perfection; it is enough to have willed, and the whole is accomplished.
Let us also examine what its end is. What then is the end? Heaven, the good things in the heavens, that inexpressible glory, the spiritual bride-chambers, the bright lamps, dwelling with the Bridegroom, and the other things that no speech or even understanding is able to express.
But let us see also the end thereof, what it is. What then is the end of it? Heaven, the good things in the heavens, that unspeakable glory, the spiritual bride-chambers, the bright lamps, the abiding with the Bridegroom; the other things, which no speech, nor even understanding, is able to set forth.
This shows another great difference between this pursuit and all others. Most arts benefit us only in the present life, but this one benefits us in the life to come as well.
So that herein likewise great is its difference from all others. For most of the arts profit us for the present life, but this for the life to come also.
But if this art so far surpasses the arts that are necessary for our present life—such as medicine, house-building, and others like them—then it far more surpasses the rest, which, if anyone carefully examined them, he would not even allow to be called arts. Therefore I would not call those others arts at all, since they are unnecessary. For in what way is elaborate cooking and making sauces profitable to us? In no way at all. In fact, they are greatly unprofitable and harmful, doing damage to both body and soul by bringing upon us the source of all diseases and sufferings—luxury—along with great waste.
5. But if it so far excels the arts that are necessary to us for the present, as medicine, for instance, and house-building, and all others like them: much more the rest, which if any one were nicely to examine, he would not even allow them to be arts. Wherefore I at least would not call those others, as they are unnecessary, so much as arts at all. For wherein is delicate cookery and making sauces profitable to us? Nowhere: yea, they are greatly unprofitable and hurtful, doing harm both to body and soul, by bringing upon us the parent of all diseases and sufferings, luxury, together with great extravagance.
But I would not allow painting or embroidery to be an art either, for they only throw people into useless expense. The arts ought to deal with things necessary and important to our life, to supply and work them up. God gave us skill for this purpose: that we might invent methods to furnish our life. But what use is it, I ask you, to have figures on walls or on garments? For this same reason, sandal-makers and weavers should also have great reductions made in their art. For they have carried most things in it into vulgar display, having corrupted its necessary use and mixed an evil craft with an honest art—which has also happened with the art of building. But just as with building, so long as it builds houses and not theaters, and labors on things necessary and not superfluous, I give it the name of an art, so too with weaving: as long as it makes clothes and coverlids, but does not imitate the spiders and overwhelm people with much absurdity and unspeakable effeminacy, I call it an art.
But not these only, but not even painting, or embroidery, would I for one allow to be an art, for they do but throw men into useless expense. But the arts ought to be concerned with things necessary and important to our life, to supply and work them up. For to this end God gave us skill at all, that we might invent methods, whereby to furnish out our life. But that there should be figures either on walls, or on garments, wherein is it useful, I pray you? For this same cause the sandal-makers too, and the weavers, should have great retrenchments made in their art. For most things in it they have carried into vulgar ostentation, having corrupted its necessary use, and mixed with an honest art an evil craft; which has been the case with the art of building also. But even as to this, so long as it builds houses and not theatres, and labors upon things necessary, and not superfluous, I give the name of an art; so the business of weaving too, as long as it makes clothes, and coverlids, but does not imitate the spiders, and overwhelm men with much absurdity, and unspeakable effeminacy, so long I call it an art.
The sandal-maker's trade, as long as it makes sandals, I will not deny the name of art. But when it corrupts men into acting like women and causes them through their sandals to become dissolute and effeminate, we will place it among things harmful and unnecessary, and not even call it an art.
And the sandal-makers' trade, so long as it makes sandals, I will not rob of the appellation of art; but when it perverts men to the gestures of women, and causes them by their sandals to grow wanton and delicate, we will set it amidst the things hurtful and superfluous, and not so much as name it an art.
I know very well that to many people I seem overly concerned with small details when I involve myself in these matters. However, I will not stop because of this. The root of all our evils is precisely this: such faults are considered trivial and are therefore ignored.
And I know well, that to many I seem over-minute in busying myself about these things; I shall not however refrain for this. For the cause of all our evils is this, such faults being at all counted trifling, and therefore disregarded.
And what sin, you ask, could be less serious than this—having a decorated and shiny sandal that fits the foot well? That is, if it even seems right to call it a sin at all.
And what sin, say you, can be of less account than this, of having an ornamented and glittering sandal, which fits the foot; if indeed it seem right at all to denominate it a sin?
Will you let me speak openly about this and show how unseemly it really is? Will you not be angry? Or rather, even if you are angry, I don't care much. In fact, you are to blame for this foolishness, since you don't even consider it a sin, and you force us to rebuke this extravagance. Come then, let us examine it and see what kind of evil it is. For when the silken threads, which it is not even proper to weave into your garments, are sewn by you into your shoes, what reproach, what mockery do these things deserve?
Will ye then that I let loose my tongue upon it, and show its unseemliness, how great it is? And will you not be angry? Or rather, though ye be angry, I care not much. Nay, for yourselves are to blame for this folly, who do not so much as think it is a sin, and hereby constrain us to enter upon the reproof of this extravagance. Come then, let us examine it, and let us see what sort of an evil it is. For when the silken threads, which it is not seemly should be even inwoven in your garments, these are sewn by you into your shoes, what reproach, what derision do these things deserve?
And if you disregard our judgments, listen to the voice of Paul, who with great seriousness forbids these things, and then you will see how absurd they are. What does he say? Not with braided hair, or gold, or pearls, or costly array. 1 Timothy 2:9 What favor, then, can you deserve when, despite Paul's prohibition against a married woman wearing expensive clothing, you extend this excessive luxury even to your shoes and have no limit to your schemes for the sake of this mockery and disgrace? Yes: for first a ship is built, then rowers are assembled, and a man for the prow, and a helmsman, and a sail is spread, and an ocean is crossed, and leaving wife and children and country, the merchant commits his very life to the waves and travels to the land of the barbarians and endures countless dangers for these threads, so that after all this you may take them and sew them into your shoes and decorate the leather. And what can be done worse than this foolishness?
And if you despise our judgments, hear the voice of Paul, with great earnestness forbidding these things, and then you will perceive the absurdity of them. What then says he? Not with braided hair, or gold, or pearls, or costly array. 1 Timothy 2:9 Of what favor then can you be worthy; when, in spite of Paul's prohibiting the married woman to have costly clothing, you extend this effeminacy even to your shoes, and hast no end of contrivances for the sake of this ridicule and reproach? Yes: for first a ship is built, then rowers are mustered, and a man for the prow, and a helmsman, and a sail is spread, and an ocean traversed, and, leaving wife and children and country, the merchant commits his very life to the waves, and comes to the land of the barbarians, and undergoes innumerable dangers for these threads, that after it all you may take them, and sew them into your shoes, and ornament the leather. And what can be done worse than this folly?
But the old ways are not like this; they were fitting for men. This is why I expect that eventually the young men among us will even wear women's shoes and not be ashamed. And what is worse, their fathers see these things and are not greatly displeased, but actually consider it a matter of indifference.
But the old ways are not like these, but such as become men. Wherefore I for my part expect that in process of time the young men among us will wear even women's shoes, and not be ashamed. And what is more grievous, men's fathers seeing these things are not much displeased, but do even account it an indifferent matter.
Would you like me to add something even more serious—that these things are happening when there are many poor people? Would you like me to show you Christ hungry, naked, wandering everywhere, in chains? How many thunderbolts must you deserve, overlooking Him when He lacks necessary food while decorating these pieces of leather with so much care? And when He was giving instructions to His disciples, He would not even allow them to have shoes at all, but we cannot bear to walk—I'm not saying barefoot, but even with feet properly shod.
Would ye that I should add what is still more grievous; that these things are done even when there are many poor? Would ye that I bring before you Christ, an hungered, naked, wandering everywhere, in chains? And how many thunderbolts must ye not deserve, overlooking Him in want of necessary food, and adorning these pieces of leather with so much diligence? And He indeed, when He was giving law to His disciples, would not so much as suffer them to have shoes at all, but we cannot bear to walk, I say not barefooted, but even with feet shod as they ought to be.
What could be worse than this indecency, this absurdity? For such behavior reveals a soul that is, first of all, weak and soft, then unfeeling and cruel, then obsessively concerned with trivial matters. For when will a person be able to attend to any necessary matter who is preoccupied with these unnecessary things? When will such a young man endure to pay attention to his soul, or even to consider that he has a soul? Yes, he will surely be frivolous, unable to help admiring such things; he will be cruel, neglecting the poor for their sake; he will be devoid of virtue, spending all his effort on them.
7. What then can be worse than this unseemliness, this absurdity? For the thing marks a soul, in the first place effeminate, then unfeeling and cruel, then curious and idly busy. For when will he be able to attend to any necessary matter, who is taken up with these superfluous things? When will such a youth endure to take heed to his soul, or to consider so much as that he has a soul? Yes, he surely will be a trifler who cannot help admiring such things; he cruel, who for their sake neglects the poor; he void of virtue, who spends all his diligence on them.
For someone who is fascinated by the beauty of threads, the brightness of colors, and the decorative patterns made of such woven work—when will he be able to look at the heaven? When will he admire the beauty there, if he gets excited about a kind of beauty that belongs to pieces of leather and keeps his gaze bent toward the earth? God has stretched out the heaven and lit the sun, drawing your eyes upward, yet you force yourself to look downward and toward the earth, like a pig, and you obey the devil. For indeed this wicked demon has invented this unseemliness to draw you away from that beauty. For this purpose he has pulled you in this direction. And while God shows you heaven, he is outdone by a devil showing certain skins—or rather not even skins, since these too are God's works—but rather showing effeminacy and a corrupt kind of skill.
For he that is curious about the beauty of threads, and the bloom of colors, and the tendrils made of such woven work, when will he be able to look upon the heaven? When will he admire the beauty there, who is excited about a kind of beauty that belongs to pieces of leather, and who is bending to the earth? And whereas God has stretched out the Heaven, and lighted up the sun, drawing your looks upwards; you constrain yourself to look downwards, and to the earth, like the swine, and obeyest the devil. For indeed this wicked demon has devised this unseemliness, to draw you off from that beauty. For this intent has he drawn you this way; and God, showing Heaven, is outvied by a devil showing certain skins, or rather not even skins (for indeed these too are God's works), but effeminacy and a bad kind of skill.
And the young man goes around bent down toward the earth, though he is supposed to seek wisdom about the things in Heaven. He takes more pride in these trifles than if he had accomplished some great and good work, and he walks on tiptoe in the marketplace, creating for himself unnecessary sorrows and anxieties—worrying that he might stain them with mud in winter or cover them with dust when summer comes.
And the young man goes about bending down towards the earth, he that is required to seek wisdom concerning the things in Heaven; priding himself more on these trifles than if he had accomplished some great and good work, and walking on tiptoe in the forum, and hereby begetting to himself superfluous sorrows and distresses, lest he should stain them with the mud when it is winter; lest he should cover them with the dust, when summer has come.
What are you thinking, man? Have you thrown your entire soul into the mud through this excess, yet you ignore it dragging on the ground, while you worry so much about a pair of shoes? Consider their purpose, and respect the judgment you make about them. For your shoes were made to step on mud and mire, and all the dirty spots on the pavement. Or if you cannot bear this, then take them and hang them around your neck, or put them on your head.
What do you say, O man? Have you cast your whole soul into the mire through this extravagance, and do you overlook it trailing on the ground, and are you so anxious about a pair of shoes? Mark their use, and respect the verdict you pass on them. For to tread on mud and mire, and all the spots on the pavement, for this were your shoes made. Or if you can not bear this, take and hang them from your neck, or put them on your head.
You may laugh when you hear this. But I am inclined to weep over these men's madness and their serious concern about these matters. For truly they would rather stain their bodies with mud than those pieces of leather.
And ye indeed laugh at hearing this. But I am inclined to weep for these men's madness, and their earnest care about these matters. For in truth they would rather stain their body with mud, than those pieces of leather.
They become trivial people in this way, and greedy for money in another way. For someone who has become obsessed and passionate about such matters also requires much expense and a large income for his clothes and everything else.
Triflers then they become in this way, and fond of money again in another way. For he that has been used to be frantic and eager upon such matters, requires also for his clothes and for all other things much expense, and a large income.
And if he has a generous father, his slavery becomes worse and his foolish passion more intense. But if he has a stingy father, he is driven to other shameful behavior in order to scrape together a little money for such expenses.
And if he have a munificent father, his thraldom becomes worse, his absurd fancy more intense; but if a parsimonious one, he is driven to other unseemliness, by way of getting together a little money for such expenses.
Therefore, many young men have even sold their manhood and have become parasites to the rich, taking on other servile roles in order to secure the fulfillment of such desires.
Hence many young men have even sold their manhood, and have become parasites to the rich, and have undertaken other servile offices, purchasing thereby the fulfillment of such desires.
So then, it is clear that this man will inevitably be both greedy for money and frivolous, and regarding important matters the most lazy of all people, and that he will be forced to commit many sins. And no one will deny that he is also cruel and vainglorious: cruel, because when he sees a poor man, his love of luxury causes him to act as if he doesn't even notice him, and while he decorates these things with gold, he ignores the poor man dying of hunger; vainglorious, because even in such trivial matters he trains himself to pursue the admiration of onlookers. For I believe no general takes as much pride in his legions and trophies as our dissolute young men take in decorating their shoes, in their flowing garments, in styling their hair—yet surely all these are the work of other people in their various trades. But if men do not stop boasting vainly about the works of others, when will they stop doing so about their own?
So then, that this man is sure to be at once fond of money, and a trifler, and about important things the most indolent of all men, and that he will be forced to commit many sins, is hereby evident. And that he is cruel and vainglorious, neither this will any one gainsay: cruel, in that when he sees a poor man, through the love of finery he makes as though he did not even see him, but while he is decking out these things with gold, overlooks him perishing of hunger; vainglorious, since even in such little matters he trains himself to hunt after the admiration of the beholders. For I suppose no general prides himself so much on his legions and trophies, as our profligate youths on the decking out of their shoes, on their trailing garments, on the dressing of their hair; yet surely all these are works of other persons, in their trades. But if men do not cease from vain boasting in the works of others, when will they cease from it in their own?
Should I mention other things even more serious than these? Or are these already enough for you? Well then, I must end my speech here, since I have said even this much because of those who argue that the matter is not really so wrong.
8. Shall I mention yet other things more grievous than these? Or are even these enough for you? Well then; I must end my speech here; since even this have I said, because of the disputatious, who maintain the thing not to be so very wrong.
And although I know that many young people will not even listen to what I have said, since they are completely intoxicated with this notion, I still should not remain silent. For those fathers who have understanding and are still sound will be able to force them, even against their will, toward proper decency.
And although I know that many of the young will not so much as attend to what I have said, being once for all intoxicated with this fancy, I yet ought not therefore to keep silence. For such fathers as have understanding, and are as yet sound, will be able to force them, even against their will, to a becoming decency.
Don't say, then, "This doesn't matter" or "That doesn't matter," because this very attitude has ruined everything. You ought to train children even through these things, and by the things that seem trivial make them serious-minded, great of soul, and superior to outward appearances. In this way we will find them proven in the great things as well. For what is more ordinary than learning letters? Yet through this people become rhetoricians, sophists, and philosophers, and if they don't know their letters, they will never have that knowledge.
Say not then, this is of no consequence, that is of no consequence; for this, this has ruined all. For even hereby ought you to train them, and by the things which seem trifling to make them grave, great of soul, superior to outward habiliments; so shall we find them approved in the great things also. For what is more ordinary than the learning of letters? Nevertheless thereby do men become rhetoricians, and sophists, and philosophers, and if they know not their letters, neither will they ever have that knowledge.
We have spoken these things not only to young men, but also to women and young girls. For they too are subject to the same accusations, and even more so, since modesty is something especially fitting for a virgin.
And this we have spoken not to young men only, but to women also, and to young damsels. For these too are liable to the like charges, and much more, inasmuch as seemliness is a thing appropriate to a virgin.
What has been said to the others, you should consider as having been said to you also, so that we do not have to repeat the same things again.
What has been said therefore to the others; do ye account to have been said to you also, that we may not repeat again the same things.
For it is now the right time to close our discourse with prayer. All of you then pray with us, that the young men of the church above all things may be enabled to live orderly lives, and to attain an old age worthy of them. For those who do not live this way, it would be better not to reach old age at all. But for those who have grown old even in their youth, I pray that they may also attain to very deep gray hairs, and become fathers of children who are approved, and may be a joy to those who gave them birth, and above all to the God who made them, and may exterminate every disordered desire—not only those concerning their shoes or their clothes, but every other kind as well.
For it is full time now to close our discourse with prayer. All of you then pray with us, that the young men of the church above all things may be enabled to live orderly, and to attain an old age becoming them. Since for those surely who do not so live, it were well not to come to old age at all. But for them that have grown old even in youth, I pray that they may attain also to the very deep of gray hairs, and become fathers of approved children, and may be a joy to them that gave them birth, and above all surely to the God that made them, and may exterminate every distempered fancy, not that about their shoes, nor about their clothes only, but every other kind also.
For just as untilled land is, so also is neglected youth, producing many thorns from many sources. Let us then send forth upon them the fire of the Spirit and burn up these wicked desires, and let us break up our fields and make them ready to receive the seed, and let us show the young men among us to have more sober minds than the old do elsewhere. For this is truly the marvelous thing, when temperance shines forth in youth; since the person who is temperate in old age surely cannot have a great reward, having the security from his age in its fullness. But what is wonderful is to enjoy calm in the midst of waves, and not to be burned in a furnace, and in youth not to run wild.
For as untilled land, such is also youth neglected, bringing forth many thorns from many quarters. Let us then send forth on them the fire of the Spirit, and burn up these wicked desires, and let us break up our fields, and make them ready for the reception of the seed, and the young men among us let us exhibit with soberer minds than the old elsewhere. For this in fact is the marvellous thing, when temperance shines forth in youth; since he surely that is temperate in old age cannot have a great reward, having in perfection the security from his age. But what is wonderful, is to enjoy a calm amidst waves, and in a furnace not to be burnt, and in youth not to run wanton.
Keeping these things in mind, let us imitate that blessed Joseph, who shone through all these trials, so that we may attain the same crowns with him. May we all attain this by the grace and love toward humanity of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, now and always, and forever and ever. Amen.
With these things then in our minds, let us emulate that blessed Joseph, who shone through all these trials, that we may attain unto the same crowns with him; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, with whom be glory unto the Father, together with the Holy Ghost, now and always, and world without end. Amen.