Opening
Matthew 14:23-24.
Matthew 14:23-24.
After He had sent the crowds away, He went up on the mountain by Himself to pray. When evening came, He was there alone. But the boat was now in the middle of the sea, being battered by the waves, because the wind was against it.
And when He had sent the multitudes away, He went up into the mountain apart to pray: and when the evening had come, He was there alone. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.
Why does He go up into the mountain? To teach us that solitude and withdrawal are good when we are going to pray to God. With this purpose, you see, He is constantly withdrawing into the wilderness, and there He often spends the whole night in prayer, teaching us to earnestly seek the kind of quietness in our prayers that time and place can provide. For the wilderness is the mother of quiet; it is a calm and a harbor, delivering us from all turmoils.
For what purpose does He go up into the mountain? To teach us, that loneliness and retirement is good, when we are to pray to God. With this view, you see, He is continually withdrawing into the wilderness, and there often spends the whole night in prayer, teaching us earnestly to seek such quietness in our prayers, as the time and place may confer. For the wilderness is the mother of quiet; it is a calm and a harbor, delivering us from all turmoils.
Jesus went up to the mountain with this purpose, but the disciples are tossed by the waves again and experience a storm equal even to the earlier one. However, while before they had Him in the boat when this happened to them, now they were alone by themselves. In this way He gently and gradually trains and pushes them toward something better, even to the point of bearing everything nobly. Accordingly we see that when they first faced that danger, He was present, though asleep, so that He could readily help them. But now, leading them to a greater degree of endurance, He does not even do this. Instead He departs, and in the middle of the sea He allows the storm to arise, so that they could not even look for any hope of rescue from any source. And He lets them be storm-tossed all night long, in order to thoroughly awaken, as I believe, their hardened heart.
He Himself then went up there with this object, but the disciples are tossed with the waves again, and undergo a storm, equal even to the former. But whereas before they had Him in the ship when this befell them, now they were alone by themselves. Thus gently and by degrees He excites and urges them on for the better, even to the bearing all nobly. Accordingly we see, that when they were first near that danger, He was present, though asleep, so as readily to give them relief; but now leading them to a greater degree of endurance, He does not even this, but departs, and in mid sea permits the storm to arise, so that they might not so much as look for a hope of preservation from any quarter; and He lets them be tempest-tost all the night, thoroughly to awaken, as I suppose, their hardened heart.
The nature of fear is such that the time of night combines with the stormy weather to produce it. And along with causing them to feel troubled, He also cast them into a greater longing for Himself and a continual remembrance of Him.
For such is the nature of the fear, which the time concurs with the rough weather in producing. And together with the compunction, He cast them also into a greater longing for Himself, and a continual remembrance of Him.
Therefore, He did not appear to them immediately. Rather, Scripture says He came to them in the fourth watch of the night, walking on the sea (Matthew 14:25). He was teaching them not to seek deliverance from their urgent dangers too quickly, but to endure all circumstances with courage. In fact, when they expected to be delivered, their fear actually increased. For,
Accordingly, neither did He present Himself to them at once. For, in the fourth watch, so it is said, of the night, He went unto them, walking upon the sea; Matthew 14:25 instructing them not hastily to seek for deliverance; from their pressing dangers, but to bear all occurrences manfully. At all events, when they looked to be delivered, then was their fear again heightened. For,
When the disciples saw Him walking on the sea, we are told they were troubled, saying, "It is a spirit," and they cried out in fear.
When the disciples, it is said, saw Him walking on the sea, they were troubled, saying, It is a spirit: and they cried out for fear.
Yes, and He consistently does this. When He is about to remove our fears, He brings upon us other worse things that are even more alarming. We see this happened then as well. For along with the storm, the sight also troubled them, no less than the storm itself. Therefore He neither removed the darkness nor immediately revealed Himself, training them, as I said, through the continuation of these fears, and teaching them to be ready to endure. He did this in the case of Job also. For when He was about to remove the terror and the trial, then He allowed the end to become more severe—I mean not through the death of his children or the words of his wife, but through the reproaches from both his servants and his friends. And when He was about to rescue Jacob from his affliction in the foreign land, He allowed his trouble to be stirred up and intensified: his father-in-law first pursued him and threatened death, and then his brother, coming immediately after, placed him in the most extreme danger.
Yea, and He constantly does so; when He is on the point of removing our terrors, He brings upon us other worse things, and more alarming: which we see took place then also. For together with the storm, the sight too troubled them, no less than the storm. Therefore neither did He remove the darkness, nor straightway make Himself manifest, training them, as I said, by the continuance of these fears, and instructing them to be ready to endure. This He did in the case of Job also; for when He was on the point of removing the terror and the temptation, then He suffered the end to grow more grievous; I mean not for his children's death, or the words of his wife, but because of the reproaches, both of his servants and of his friends. And when He was about to rescue Jacob from his affliction in the strange land, He allowed his trouble to be awakened and aggravated: in that his father-in-law first overtook him and threatened death, and then his brother coming immediately after, suspended over him the extremest danger.
Since a person cannot be tested both for a long time and severely at once, when the righteous are about to complete their struggles, God, wanting them to gain even more, intensifies their trials. This is what He did with Abraham too, assigning the conflict over his son as his final test. For in this way even unbearable things will become bearable when they come upon us with their end near, right at the door.
For since one cannot be tempted both for a long time and severely; when the righteous are on the point of coming to an end of their conflicts, He, willing them to gain the more, enhances their struggles. Which He did in the case of Abraham too, appointing for his last conflict that about his child. For thus even things intolerable will be tolerable, when they are so brought upon us, as to have their removal near, at the very doors.
So Christ did the same at that time, and did not reveal Himself before they cried out. For the more intense their alarm became, the more they welcomed His coming. Afterward, when they had cried out, it is said,
So did Christ at that time also, and did not discover Himself before they cried out. For the more intense their alarm, the more did they welcome His coming. Afterward when they had exclaimed, it is said,
Immediately Jesus spoke to them, saying, "Take courage, it is I; do not be afraid." Matthew 14:27
Straightway Jesus spoke unto them, saying, Be of good cheer, it is I; be not afraid. Matthew 14:27
This word removed their fear and gave them confidence. Since they did not recognize Him by sight—because of His marvelous way of moving and because of the time of night—He made Himself known by His voice.
This word removed their fear, and caused them to take confidence. For as they knew Him not by sight, because of His marvellous kind of motion, and because of the time, He makes Himself manifest by His voice.
What does Peter say then, the one who is always passionate and constantly steps forward ahead of the others?
2. What then says Peter, everywhere ardent, and ever starting forward before the rest?
Lord, if it is You, he says, tell me to come to You on the water. Matthew 14:28
Lord, if it be Thou, says he, bid me come unto You on the water. Matthew 14:28
He did not say, "Pray and entreat," but "bid." Do you see how great his eagerness, how great his faith? Yet surely he often puts himself in danger by seeking things beyond what he can handle. For here too he asked for something exceedingly great, out of love alone, not for show. For he did not say, "Bid me walk on the water," but rather, "Bid me come unto You." For no one loved Jesus as much as he did.
He said not, Pray and entreat, but, bid. Do you see how great his ardor, how great his faith? Yet surely he is hereby often in danger, by seeking things beyond his measure. For so here too he required an exceedingly great thing, for love only, not for display. For neither did he say, Bid me walk on the water, but what? Bid me come unto You. For none so loved Jesus.
He did this after the resurrection too. He couldn't bear to come with the others, but jumped forward. And he displayed not only love but also faith. For he not only believed that Jesus was able to walk on the sea Himself, but that He could lead others onto it as well. And he longed to be quickly near Him.
This he did also after the resurrection; he endured not to come with the others, but leapt forward. John 21:7 And not love only, but faith also does he display. For he not only believed that He was able Himself to walk on the sea, but that He could lead upon it others also; and he longs to be quickly near Him.
And he said, "Come." When Peter had climbed down out of the boat, he walked on the water and came to Jesus. But when he saw the strong wind, he was afraid, and as he began to sink, he cried out, "Lord, save me." Immediately Jesus reached out his hand and caught him, and said to him, "You of little faith, why did you doubt?" Matthew 14:29-31
And he said, Come. And when Peter had come down out of the ship, he walked on the water, and came to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth His hand and caught him, and says unto him, O thou of little faith, wherefore did you doubt? Matthew 14:29-31
This miracle is more wonderful than the previous one. That's why it happens after the first one. When He had shown that He rules the sea, He then carries the sign forward to something even more marvelous. Earlier He only rebuked the winds; but now He both walks on the water Himself and allows another person to do the same. If He had required this to be done at the beginning, Peter would not have received it so well, because he had not yet acquired such great faith.
This is more wonderful than the former. Therefore this is done after that. For when He had shown that He rules the sea, then He carries on the sign to what is yet more marvellous. Then He rebuked the winds only; but now He both walks Himself, and permits another to do so; which thing if He had required to be done at the beginning, Peter would not have so well received it, because he had not yet acquired so great faith.
Therefore, why did Christ allow him? If He had said, "You cannot," Peter, being impulsive, would have contradicted Him again. So He convinces him through actual experience, so that in the future he might be more restrained.
Wherefore then did Christ permit him? Why, if He had said, you can not, Peter being ardent would have contradicted Him again. Wherefore by the facts He convinces him, that for the future he may be sobered.
But even so, he could not endure it. Therefore, having come down, he becomes dizzy because he was afraid. The surf caused this, but his fear was produced by the wind.
But not even so does he endure. Therefore having come down, he becomes dizzy; for he was afraid. And this the surf caused, but his fear was wrought by the wind.
But John says that they willingly received Him into the ship, and immediately the ship was at the land where they were going, describing this same event. So when they were on the point of reaching the land, He entered the ship.
But John says, that they willingly received Him into the ship; and immediately the ship was at the land whither they went, relating this same circumstance. So that when they were on the point of arriving at the land, He entered the ship.
Peter came down from the ship and went to Him, not so much rejoicing in walking on the water as in coming to Him. And when he had overcome the greater challenge, he was on the verge of suffering harm from the lesser one—from the violence of the wind, I mean, not from the sea. For this is what human nature is like: often accomplishing great things, it exposes itself in lesser ones. This happened with Elijah toward Jezebel, with Moses toward the Egyptian, and with David toward Bathsheba. So it was with this man too. While their fear was still at its peak, he took courage to walk on the water, but against the assault of the wind he could no longer stand—and this, while being near Christ. So being near Christ means absolutely nothing if one is not near Him by faith.
Peter then having come down from the ship went unto Him, not rejoicing so much in walking on the water, as in coming unto Him. And when he had prevailed over the greater, he was on the point of suffering evil from the less, from the violence of the wind, I mean, not of the sea. For such a thing is human nature; not seldom effecting great things, it exposes itself in the less; as Elias felt toward Jezebel, as Moses toward the Egyptian, as David toward Bathsheba. Even so then this man also; while their fear was yet at the height, he took courage to walk upon the water, but against the assault of the wind he was no longer able to stand; and this, being near Christ. So absolutely nothing does it avail to be near Christ, not being near Him by faith.
This also showed the difference between the Master and the disciple, and calmed the feelings of the others. For if the other disciples felt indignation in the case of the two brothers, they would have felt it much more here; for they had not yet received the Spirit.
And this also showed the difference between the Master and the disciple, and allayed the feelings of the others. For if in the case of the two brethren they had indignation, much more here; for they had not yet the Spirit vouchsafed unto them.
But later they were not like this. On every occasion, for example, they gave up the first honors to Peter and put him forward in their speeches to the people, even though he was rougher in manner than any of them.
But afterwards they were not like this. On every occasion, for example, they give up the first honors to Peter, and put him forward in their addresses to the people, although of a rougher vein than any of them.
And why did He not command the winds to stop, but instead stretched out His own hand and took hold of him? Because faith was required from him. For when our part is lacking, then God's part also comes to a standstill.
And wherefore did He not command the winds to cease, but Himself stretched forth His hand and took hold of him? Because in him faith was required. For when our part is wanting, then God's part also is at a stand.
Showing therefore that his overthrow was caused not by the wind's assault but by his lack of faith, Jesus says, "Why did you doubt, O you of little faith?" So if his faith had not been weak, he would have stood firm against the wind as well. And for this reason, you see, even after He had taken hold of him, He allows the wind to continue blowing, demonstrating that no harm comes from it when faith is steadfast.
Signifying therefore that not the assault of the wind, but his want of faith had wrought his overthrow, He says, Wherefore did you doubt, O thou of little faith? So that if his faith had not been weak, he would have stood easily against the wind also. And for this reason, you see, even when He had caught hold of Him, He suffers the wind to blow, showing that no hurt comes thereby, when faith is steadfast.
And just as when a baby bird has left the nest too early and is about to fall, its mother carries it on her wings and brings it back to the nest, so Christ did the same.
And as when a nestling has come out of the nest before the time, and is on the point of falling, its mother bears it on her wings, and brings it back to the nest; even so did Christ.
When they got into the boat, the wind stopped. Matthew 14:32
And when they had come into the ship, then the wind ceased. Matthew 14:32
Earlier they had said, "What kind of man is this, that even the winds and the sea obey Him!" But now it is different. For those who were in the ship, it is said, came and worshipped Him, saying, "Truly You are Son of God." Do you see how step by step He was leading them all higher and higher? For both by His walking on the sea, and by His commanding another to do the same, and preserving him in danger, their faith was now great. For previously He had indeed rebuked the sea, but now He does not rebuke it, in another way showing His power more fully. Therefore they also said, "Truly You are Son of God."
Whereas before this they had said, What manner of man is this, that even the winds and the sea obey Him! Matthew 8:27 now it is not so. For they that were in the ship, it is said, came and worshipped Him, saying, Of a truth You are Son of God. Matthew 14:33 Do you see, how by degrees he was leading them all higher and higher? For both by His walking on the sea, and by His commanding another to do so, and preserving him in jeopardy; their faith was henceforth great. For then indeed He rebuked the sea, but now He rebukes it not, in another way signifying His power more abundantly. Wherefore also they said, Of a truth You are Son of God.
What then? Did He rebuke them for speaking this way? No, quite the opposite. He actually confirmed what they said, healing those who came to Him with even greater authority than before.
What then? Did He rebuke them on their so speaking? Nay, quite the contrary, He rather confirmed what they said, with greater authority healing such as approached Him, and not as before.
When they had crossed over, it is said, they came to the land of Gennesaret. And when the men of that place recognized Him, they sent word throughout all the surrounding region and brought to Him all who were sick. They begged Him that they might just touch the edge of His garment, and all who touched it were completely healed.
And when they had gone over, so it is said, they came into the land of Gennesaret. And when the men of that place had knowledge of Him, they sent out into all that country round about, and brought unto Him all that were diseased; and besought Him that they might touch the hem of His garment; and as many as touched were made perfectly whole.
They no longer approached Him as they had done before, dragging Him into their houses, seeking the touch of His hand, and asking for verbal instructions from Him. Instead, they acted in a much more elevated manner, with greater self-denial and more abundant faith as they tried to obtain healing for themselves. The woman with the flow of blood had taught them all to be disciplined in seeking wisdom.
For neither did they approach Him as before, dragging Him into their houses, and seeking a touch of His hand, and directions from Him in words; but in a far higher strain, and with more of self-denial, and with a more abundant faith did they try to win themselves a cure; for she that had the issue of blood taught them all to be severe in seeking wisdom.
And the evangelist, also indicating that He visited the various neighborhoods at long intervals, says, "The men of that place recognized Him, and sent word into the surrounding countryside, and brought to Him those who were sick." Yet the interval, far from destroying their faith, actually made it even stronger and kept it vigorous.
And the evangelist, implying also that at long intervals He visited the several neighborhoods, says, The men of that place took knowledge of Him, and sent out into the country round about, and brought unto Him them that were diseased. But yet the interval, so far from abolishing their faith, made it even greater, and preserved it in vigor.
Let us also touch the hem of His garment, or rather, if we are willing, we have Him entirely. For indeed His body is set before us now—not just His garment, but His very body itself. It is not merely for us to touch, but also to eat and be satisfied. Let us now draw near with faith, everyone who has an infirmity. For if those who touched the hem of His garment drew so much power from Him, how much more will those who possess Him entirely? To draw near with faith means not only to receive the offering, but also to touch it with a pure heart—to have the mindset of one approaching Christ Himself. What does it matter if you hear no voice? You still see Him laid out before you; or rather, you do also hear His voice while He speaks through the evangelists.
3. Let us also then touch the hem of His garment, or rather, if we be willing, we have Him entire. For indeed His body is set before us now, not His garment only, but even His body; not for us to touch it only, but also to eat, and be filled. Let us now then draw near with faith, every one that has an infirmity. For if they that touched the hem of His garment drew from Him so much virtue, how much more they that possess Him entire? Now to draw near with faith is not only to receive the offering, but also with a pure heart to touch it; to be so minded, as approaching Christ Himself. For what, if you hear no voice? Yet you see Him laid out; or rather thou dost also hear His voice, while He is speaking by the evangelists.
Believe, therefore, that even now it is that same supper at which He Himself reclined. For this is in no way different from that one. Neither does a human being make this while He made the other; rather, both this and that are His own work. When you see the priest handing it to you, do not think that it is the priest who does this, but rather that it is Christ's hand that is stretched out.
Believe, therefore, that even now it is that supper, at which He Himself sat down. For this is in no respect different from that. For neither does man make this and Himself the other; but both this and that is His own work. When therefore you see the priest delivering it unto you, account not that it is the priest that does so, but that it is Christ's hand that is stretched out.
Just as when he baptizes, it is not he who baptizes you, but God who takes hold of your head with invisible power, and neither angel nor archangel nor any other being dares to come near and touch you—even so it is now also. For when God begets, the gift is His alone. Don't you see how those who adopt sons here do not entrust the act to slaves, but are themselves present at the court? In the same way, God has not entrusted His gift to angels, but He Himself is present, commanding and saying, Call no man Father on earth; not so that you should dishonor those who gave you birth, but so that you should place above all others Him who made you and enrolled you among His own children. For He who has given the greater gift—that is, has set Himself before you—will much more certainly not consider it beneath Him to distribute to you of His body. Let us hear therefore, both priests and laity, what has been granted to us; let us hear and tremble. He has granted us our fill of His own holy flesh; He has set before us Himself sacrificed.
Even as when he baptizes, not he does baptize you, but it is God that possesses your head with invisible power, and neither angel nor archangel nor any other dare draw near and touch you; even so now also. For when God begets, the gift is His only. Do you see not those who adopt to themselves sons here, how they commit not the act to slaves, but are themselves present at the judgment-seat? Even so neither has God committed His gift to angels, but Himself is present, commanding and saying, Call no man Father on earth; Matthew 23:9 not that you should dishonor them that gave you birth, but that you should prefer to all those Him that made you, and enrolled you among His own children. For He that has given the greater, that is, has set Himself before you, much more will He not think scorn to distribute unto you of His body. Let us hear therefore, both priests and subjects, what we have had vouchsafed to us; let us hear and tremble. Of His own holy flesh He has granted us our fill; He has set before us Himself sacrificed.
What excuse will we have, then, when we feed on such food yet commit such sins? When we eat the Lamb, do we become wolves? When we feed on the Sheep, do we act violently like lions?
What excuse shall we have then, when feeding on such food, we commit such sins? When eating a lamb, we become wolves? When feeding on a sheep, we spoil by violence like the lions?
For this mystery, He commands us to keep ourselves clear, not only from violence, but even from simple hostility. Yes, for this mystery is a mystery of peace; it does not allow us to cling to wealth. For if He did not spare Himself for us, what punishment must we deserve if we spare our wealth while being wasteful with a soul for which He did not spare Himself?
For this mystery He directs to be always clear, not from violence only, but even from bare enmity. Yea, for this mystery is a mystery of peace; it allows us not to cling to wealth. For if He spared not Himself for us, what must we deserve, sparing our wealth, and being lavish of a soul, in behalf of which He spared not Himself?
Now God established for the Jews a yearly remembrance of His special favors to them through their feasts, but for you, practically every day, through these mysteries.
Now upon the Jews God every year bound in their feasts a memorial of His peculiar favors to them: but for you, every day, as I may say, through these mysteries.
Do not be ashamed of the cross, then. For these are our sacred things, these are our mysteries. With this gift we adorn ourselves; with this we are made beautiful.
Be not therefore ashamed of the cross: for these are our venerable things, these our mysteries; with this gift do we adorn ourselves, with this we are beautified.
And if I say He stretched out the heaven, spread out the earth and the sea, and sent prophets and angels, I am saying nothing by comparison. For the sum of His benefits is this: that He did not spare His own Son in order to save His alienated servants.
And if I say, He stretched out the heaven, He spread out the earth and the sea, He sent prophets and angels, I say nothing in comparison. For the sum of His benefits is this, that He spared not His own Son, Romans 8:32 in order to save His alienated servants.
Let no Judas approach this table, and no Simon either, for both of them perished because of covetousness. So let us flee from this gulf. And let us not think it is enough for our salvation if we rob widows and orphans and then offer a golden, jeweled cup for this table. No, if you want to honor the sacrifice, offer your soul—for it was slain for that very soul. Make your soul become golden. But if your soul remains worse than lead or potter's clay while the cup is made of gold, what good does it do?
4. Let no Judas then approach this table, no Simon; nay, for both these perished through covetousness. Let us flee then from this gulf; neither let us account it enough for our salvation, if after we have stripped widows and orphans, we offer for this table a gold and jewelled cup. Nay, if you desire to honor the sacrifice, offer your soul, for which also it was slain; cause that to become golden; but if that remain worse than lead or potter's clay, while the vessel is of gold, what is the profit?
Let this not be our goal, then—only to offer golden vessels—but also to do so from honest earnings. For these gifts are more precious even than gold, being free from wrongdoing. The church is not a gold foundry or a silversmith's workshop, but an assembly of angels. Therefore it is souls we need, since God accepts these offerings for the sake of souls.
Let not this therefore be our aim, to offer golden vessels only, but to do so from honest earnings likewise. For these are of the sort that is more precious even than gold, these that are without injuriousness. For the church is not a gold foundry nor a workshop for silver, but an assembly of angels. Wherefore it is souls which we require, since in fact God accepts these for the souls' sake.
That table back then was not made of silver, nor was that cup from which Christ gave His disciples His own blood made of gold; yet everything there was precious and awe-inspiring, because they were full of the Spirit. Ephesians 5:18
That table at that time was not of silver nor that cup of gold, out of which Christ gave His disciples His own blood; but precious was everything there, and awful, for that they were full of the Spirit. Ephesians 5:18
Do you want to honor Christ's body? Then do not neglect him when he is naked. Do not honor him here with silk garments while ignoring him as he dies outside from cold and lack of clothing. For the one who said, "This is my body," and confirmed that truth by his word, is the same one who said, "You saw me hungry and did not feed me," and "Whatever you did not do for one of the least of these, you did not do for me." The Eucharistic body does not need coverings, but rather a pure soul; but the poor require much care.
Would you do honor to Christ's body? Neglect Him not when naked; do not while here you honor Him with silken garments, neglect Him perishing without of cold and nakedness. For He that said, This is my body, and by His word confirmed the fact, This same said, You saw me an hungered, and fed me not; and, Inasmuch as you did it not to one of the least of these, you did it not to me. Matthew 25:42, 45 For This indeed needs not coverings, but a pure soul; but that requires much attention.
Let us learn then to live strictly and to honor Christ in the way He Himself desires. For the honor that is most pleasing to the one being honored is the honor He Himself wills to receive, not the honor we think is best. For Peter also thought he was honoring Him by refusing to let Him wash his feet, but what he did was not an honor—it was the opposite.
Let us learn therefore to be strict in life, and to honor Christ as He Himself desires. For to Him who is honored that honor is most pleasing, which it is His own will to have, not that which we account best. Since Peter too thought to honor Him by forbidding Him to wash his feet, but his doing so was not an honor, but the contrary.
So you too should honor Him with the honor that He Himself ordained: by spending your wealth on poor people. For God has no need at all of golden vessels, but of golden souls.
Even so do thou honor Him with this honor, which He ordained, spending your wealth on poor people. Since God has no need at all of golden vessels, but of golden souls.
I say these things not to forbid such offerings from being provided, but to require you to give alms along with them and even before them. For God accepts the former, but much more the latter. In the one case, only the person offering benefits, but in the other case, the receiver also benefits. Here the act may seem to be a basis for showing off, but there everything is mercifulness and love for humanity.
And these things I say, not forbidding such offerings to be provided; but requiring you, together with them, and before them, to give alms. For He accepts indeed the former, but much more the latter. For in the one the offerer alone is profited, but in the other the receiver also. Here the act seems to be a ground even of ostentation; but there all is mercifulness, and love to man.
For what benefit is there when His table is full of golden cups, but He Himself perishes from hunger? First satisfy Him when He is hungry, and then richly adorn His table as well. Do you make Him a golden cup while you don't even give Him a cup of cold water? And what benefit is there? Do you furnish His table with cloths decorated with gold, while you don't provide Him even the necessary clothing? And what good comes from this? For tell me, if you saw someone lacking necessary food and you failed to relieve his hunger, but instead first covered his table with silver, would he thank you, or would he not rather be angry? What, again, if you saw someone wrapped in rags and stiff with cold, and you neglected to give him a garment but instead built golden columns, saying you were doing it in his honor—would he not say you were mocking him, and consider it an insult, and the most extreme one at that?
For what is the profit, when His table indeed is full of golden cups, but He perishes with hunger? First fill Him, being an hungered, and then abundantly deck out His table also. Do you make Him a cup of gold, while you give Him not a cup of cold water? And what is the profit? Do you furnish His table with cloths bespangled with gold, while to Himself you afford not even the necessary covering? And what good comes of it? For tell me, should you see one at a loss for necessary food, and omit appeasing his hunger, while you first overlaid his table with silver; would he indeed thank you, and not rather be indignant? What, again, if seeing one wrapped in rags, and stiff with cold, you should neglect giving him a garment, and build golden columns, saying, thou were doing it to his honor, would he not say that thou were mocking, and account it an insult, and that the most extreme?
Let this also be your thought about Christ when He is wandering about as a stranger, needing a roof to cover Him. You neglect to receive Him, yet you decorate floors, walls, and the tops of columns, and you hang up silver chains for lamps. But when He Himself is bound in prison, you will not even look at Him.
Let this then be your thought with regard to Christ also, when He is going about a wanderer, and a stranger, needing a roof to cover Him; and thou, neglecting to receive Him, deckest out a pavement, and walls, and capitals of columns, and hangest up silver chains by means of lamps, but Himself bound in prison you will not even look upon.
And I say these things not to forbid generosity in these matters, but to urge you to do those other works along with these—or rather, even before these. For no one was ever condemned for not doing these things, but for neglecting those others, hell is threatened, along with unquenchable fire and punishment with evil spirits. Therefore, do not adorn His house while overlooking your brother in distress, for he is more truly a temple than the other.
5. And these things I say, not forbidding munificence in these matters, but admonishing you to do those other works together with these, or rather even before these. Because for not having done these no one was ever blamed, but for those, hell is threatened, and unquenchable fire, and the punishment with evil spirits. Do not therefore while adorning His house overlook your brother in distress, for he is more properly a temple than the other.
And while these possessions of yours will be vulnerable to seizure by unbelieving kings, tyrants, and robbers, whatever you do for your brother when he is hungry, a stranger, or naked, not even the devil will be able to take away. Instead, it will be stored up in an inviolable treasure.
And whereas these your stores will be subject to alienations both by unbelieving kings, and tyrants, and robbers; whatever you may do for your brother, being hungry, and a stranger, and naked, not even the devil will be able to despoil, but it will be laid up in an inviolable treasure.
Why then does He Himself say, "The poor you always have with you, but me you have not always"? Well, for this very reason we should give alms all the more—because we do not always have Him hungry, but only in this present life. But if you want to understand the full meaning of this saying, realize that this was said not with His disciples in view, even though it seems that way, but because of the woman's weakness. That is, since her disposition was still rather imperfect, and they were uncertain about her, He said these things to encourage her. As proof that He said it for her comfort, He added, "Why do you trouble the woman?" And regarding our truly having Him always with us, He says, "Behold, I am with you always, even to the end of the world." From all of this it is clear that this was said for no other purpose than to prevent the disciples' rebuke from withering the woman's faith, which was just then beginning to bud.
Why then does He Himself say, The poor always you have with you, but me you have not always? Why, for this reason most of all should we give alms, that we have Him not always an hungered, but in the present life only. But if you are desirous to learn also the whole meaning of the saying, understand that this was said not with a view to His disciples, although it seem so, but to the woman's weakness. That is, her disposition being still rather imperfect, and they doubting about her; to revive her He said these things. For in proof that for her comfort He said it, He added, Why trouble ye the woman? Matthew 26:10 And with regard to our having Him really always with us, He says, Lo, I am with you always, even unto the end of the world. Matthew 28:20 From all which it is evident, that for no other object was this said, but that the rebuke of the disciples might not wither the faith of the woman, just then budding.
Let us not bring forward these things now that were spoken because of some special purpose (economy), but let us read all the laws, both in the New Testament and in the Old Testament, that are written about almsgiving, and let us be very serious about this matter. For almsgiving cleanses from sin. "Give alms, and all things will be clean to you." This is greater than sacrifice. "For I desire mercy, and not sacrifice." This opens the heavens. "For your prayers and your alms have come up as a memorial before God." This is more essential than virginity: for this is why those virgins were cast out of the bridechamber, while the others were brought in.
Let us not then bring forward these things now, which were uttered because of some economy, but let us read all the laws, those in the New and those in the Old Testament, that are set down about almsgiving, and let us be very earnest about this matter. For this cleanses from sin. For give alms, and all things will be clean unto you. Luke 11:41 This is a greater thing than sacrifice. For I will have mercy, and not sacrifice. This opens the heavens. For your prayers and your alms have come up for a memorial before God. Acts 10:4 This is more indispensable than virginity: for thus were those virgins cast out of the bridechamber; thus were the others brought in.
Let us consider all these things and give generously, so that we may reap a more abundant harvest and obtain the good things to come, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory forever. Amen.
All which things let us consider, and sow liberally, that we may reap in more ample abundance, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory forever. Amen.