Opening
Matthew 21:12-13.
Matthew 21:12-13.
Jesus entered the temple and drove out everyone who was buying and selling there. He overturned the tables of the money-changers and the benches of those selling doves, and said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers."
And Jesus went into the temple, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers and the seats of them that sold doves, and says unto them, It is written, my house shall be called a house of prayer; but you have made it a den of thieves.
John also mentions this, but he does it at the beginning of his Gospel, while this account appears at the end. From this it is likely that this happened twice, at different times.
This John likewise says, but he in the beginning of his Gospel, this at the end. Whence it is probable this was done twice, and at different seasons.
It is clear from both the timing and their response. There He came right at the Passover, but here it was much earlier. There the Jews said, "What sign do you show us?" but here they kept silent, even though they were being rebuked, because He was now admired among all people.
And it is evident both from the times, and from their reply. For there He came at the very passover, but here much before. And there the Jews say, What sign do you show us? John 2:18 but here they hold their peace, although reproved, because He was now marvelled at among all men.
This is an even more serious accusation against the Jews: even though He had done this not just once but a second time, they kept on with their business practices and claimed that He was an enemy of God. They should have learned from this very thing about His honor for His Father and His own power. After all, He performed miracles as well, and they saw His words matching His deeds.
And this is a heavier charge against the Jews, that when He had done this not once only, but a second time, they continued in their trafficking, and said that He was an adversary of God, when they ought even from hence to have learned His honor for His Father and His own might. For indeed He also wrought miracles, and they saw His words agreeing with His works.
But even after all this, they were not convinced. Instead, they were deeply angered, even though they heard the prophet crying out and the children proclaiming Him in a way beyond their years. For this reason, He Himself brings Isaiah forward against them as an accuser, saying, "My house shall be called a house of prayer." Isaiah 56:7
But not even so were they persuaded, but were sore displeased, and this while they heard the prophet crying aloud, and the children in a manner beyond their age proclaiming Him. Wherefore also He Himself sets up Isaiah against them as an accuser, saying, My house shall be called a house of prayer. Isaiah 56:7
But He shows His authority not only in this way, but also by healing various infirmities. For the blind and the lame came to Him, and He healed them, and He demonstrates His power and authority.
But not in this way only does He show His authority, but also by His healing various infirmities. For the blind and the lame came unto Him, and He healed them, Matthew 21:14 and His power and authority He indicates.
But even so they would not be persuaded. Instead, along with witnessing all the other miracles, they heard even the children proclaiming Him, and they were ready to burst with anger. They said, "Do you not hear what these are saying?" Yet it should have been Christ's role to say this to them: "Do you not hear what these are saying?" For the children were singing to Him as to God.
But they not even so would be persuaded, but together with the rest of the miracles hearing even the children proclaiming, were ready to choke, and say, Do you not hear what these say? And yet it was Christ's part to have said this to them, Hear ye not what these say? for the children were singing to Him as to God.
What then does He say? Since they were speaking against obvious facts, He corrects them more by way of rebuke, saying, "Have you never read, 'Out of the mouths of babes and sucklings You have perfected praise'?" And He rightly said, "Out of the mouth." For what was spoken did not come from their understanding, but from His power giving clear speech to their still immature tongue.
What then says He? Since they were speaking against things manifest, He applies His correction more in the way of reproof, saying, Have ye never read, Out of the mouths of babes and sucklings You have perfected praise? And well did He say, Out of the mouth. For what was said was not of their understanding, but of His power giving articulation to their tongue yet immature.
This was also a prefiguration of the Gentiles who, though speaking imperfectly, were nevertheless immediately proclaiming great things with understanding and faith.
And this was also a type of the Gentiles lisping, and sounding forth at once great things with understanding and faith.
This also brought great comfort to the apostles. So that they would not be troubled about how they, being uneducated, could proclaim the gospel, the children went before them and removed all their worry, teaching them that the one who enabled even these children to sing praises would also give them the ability to speak.
And for the apostles also there was from hence no small consolation. For that they might not be perplexed, how being unlearned they should be able to publish the gospel, the children anticipate them, and remove all their anxiety, teaching them, that He would grant them utterance, who made even these to sing praises.
The miracle did more than just console the apostles—it also showed that He is the Creator of nature itself. The children, though young in age, spoke words that were clear and meaningful, in harmony with those in heaven. But the men spoke things full of frenzy and madness. For this is the nature of wickedness.
And not so only, but the miracle showed that He is Creator even of nature. The children then, although of age immature, uttered things that had a clear meaning, and were in accordance with those above, but the men things teeming with frenzy and madness. For such is the nature of wickedness.
Since there were many things provoking them—the crowd, the expulsion of the sellers, the miracles, and the children—He left them again, giving space for their swelling anger to subside and not wanting to begin His teaching, lest they boil over with envy and become even more hostile toward His words.
Forasmuch then as there were many things to provoke them, from the multitude, from the casting out of the sellers, from the miracles, from the children, He again leaves them, giving room to the swelling passion, and not willing to begin His teaching, lest boiling with envy they should be the more displeased at His sayings.
Now in the morning as He returned into the city, He was hungry. How is He hungry in the morning? When He permits the flesh, then it shows its feeling. And when He saw a fig tree in the way, He came to it, and found nothing on it, but leaves only. Another evangelist says, The time of figs was not yet; but if it was not time, how does the other evangelist say, He came, if perhaps He might find fruit on it. From this it is clear that this belongs to the suspicion of His disciples, who were still in a somewhat imperfect state. For indeed the evangelists in many places record the suspicions of the disciples.
Now in the morning as He returned into the city, He was an hungered. Matthew 21:18 How is He an hungered in the morning? When He permits the flesh, then it shows its feeling. And when He saw a fig tree in the way, He came to it, and found nothing thereon, but leaves only. Matthew 21:19 Another evangelist says, The time of figs was not yet; but if it was not time, how does the other evangelist say, He came, if haply He might find fruit thereon. Whence it is manifest that this belongs to the suspicion of His disciples, who were yet in a somewhat imperfect state. For indeed the evangelists in many places record the suspicions of the disciples.
Just as this was their suspicion, so also they supposed it was cursed for this reason—because it had no fruit. Why then was it cursed? For the disciples' sake, so that they might have confidence. Because everywhere He conferred benefits but punished no one, and it was necessary that He should provide them with a demonstrative proof of His power to take vengeance also, so that both the disciples and the Jews might learn that even though He was able to blast those who crucify Him, He submits of His own will and does not blast them. And since it was not His will to show this forth upon men, He furnished the proof of His might in taking vengeance upon the plant. But when any such thing is done to places, or to plants, or to brute animals, do not be overly curious, and do not say, "How was the fig tree justly dried up, if it was not the time of figs?" For to say this is the utmost trifling. Instead, behold the miracle, and admire and glorify the one who works it.
Like as this then was their suspicion, so also was it too to suppose it was cursed for this cause, because of having no fruit. Wherefore then was it cursed? For the disciples' sakes, that they might have confidence. For because everywhere He conferred benefits, but punished no man; and it was needful that He should afford them a demonstrative proof of His power to take vengeance also, that both the disciples might learn, and the Jews, that being able to blast them that crucify Him, of His own will He submits, and does not blast them; and it was not His will to show forth this upon men; upon the plant did He furnish the proof of His might in taking vengeance. But when unto places, or unto plants, or unto brutes, any such thing as this is done, be not curious, neither say, how was the fig-tree justly dried up, if it was not the time of figs; for this it is the utmost trifling to say; but behold the miracle, and admire and glorify the worker thereof.
Since in the case of the drowned swine as well, many have raised this same objection, pursuing the argument about justice—but one should not pay attention to this either, for these too are brute animals, just as that was a lifeless plant.
Since in the case also of the swine that were drowned, many have said this, working out the argument of justice; but neither there should one give heed, for these again are brutes, even as that was a plant without life.
Why then did the act appear this way and give grounds for a curse? As I said, this was the disciple's suspicion.
Wherefore then was the act invested with such an appearance, and with this plea for a curse? As I said, this was the disciple's suspicion.
But if it was not yet the right time, then some people are wrong to say the law is meant here. For the fruit of this was faith, and that was indeed the time for this fruit, and it had already produced it. For he says, "The fields are already white for harvest," and "I sent you to reap what you did not work for."
But if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; For already John 4:35 are the fields white to harvest, says He; and, I sent you to reap that whereon ye bestowed no labor. John 4:38
He is not suggesting any of those interpretations here. Rather, as I said, He is demonstrating His power to punish. This is shown by the statement "the time was not yet," making it clear that He went there for this specific purpose—not because He was hungry, but for the sake of His disciples. They were greatly amazed by this, even though they had witnessed many greater miracles. But as I said, this one was remarkable because it was the first time He displayed His power to inflict punishment. This is why He did not perform the miracle on just any plant, but on one of the most moisture-filled of all growing things, which made the miracle appear all the more impressive.
2. Not any therefore of these things does He here intimate, but it is what I said, He displays His power to punish, and this is shown by saying, The time was not yet, making it clear that of this special purpose He went, and not for hunger, but for His disciples' sake, who indeed marvelled exceedingly, although many miracles had been done greater; but, as I said, this was strange, for now first He showed forth His power to take vengeance. Wherefore not in any other, but in the moistest of all planted things did He work the miracle, so that hence also the miracle appeared greater.
And so you might learn that this was done for their sake, to train them to have confidence, listen to what He says afterward. But what does He say? You too will do greater things, if you are willing to believe and to be confident in prayer. Do you see that everything is done for their sake, so that they would not be afraid and tremble at plots against them? This is why He says this a second time also, to make them hold fast to prayer and faith. For you will do not only this, but you will also remove mountains, and you will do many more things, being confident in faith and prayer.
And that you might learn, that for their sakes this was done, that He might train them to feel confidence, hear what He says afterwards. But what says He? You also shall do greater things, if you are willing to believe and to be confident in prayer. Do you see that all is done for their sake, so that they might not be afraid and tremble at plots against them? Wherefore He says this a second time also, to make them cleave to prayer and faith. For not this only shall you do, but also shall remove mountains; and many more things shall you do, being confident in faith and prayer.
But the boastful and arrogant Jews, wanting to interrupt His teaching, came to Him and asked, "By what authority do you do these things?" For since they could not object to the miracles, they brought up against Him His correction of the merchants in the temple. In John's Gospel they also appear to ask this, though not in these exact words, but with the same intention. For there too they say, "What sign do you show us, seeing that you do these things?" But there He answers them by saying, "Destroy this temple, and in three days I will raise it up," whereas here He drives them into a difficulty. From this it is clear that in John's account this was the beginning and prelude of the miracles, but here it is the end.
But the boastful and arrogant Jews, wishing to interrupt His teaching, came unto Him, and asked, By what authority doest thou these things? Matthew 21:23 For since they could not object against the miracles, they bring forward against Him the correction of the traffickers in the temple. And this in John also they appear to ask, although not in these words, but with the same intent. For there too they say, What sign do you show unto us? Seeing that you do these things. But there He answers them, saying, Destroy this temple, and I in three days will raise it up, whereas here He drives them into a difficulty. Whence it is manifest, that then indeed was the beginning and prelude of the miracles, but here the end.
They are essentially asking: Have you received the teacher's chair? Have you been ordained a priest, that you displayed such authority? This is what is said. Yet He had done nothing that suggested arrogance, but had been concerned for the proper order of the temple. Nevertheless, having nothing else to say, they object to this. In fact, when He cast them out, they did not dare to say anything because of the miracles, but when He showed Himself, then they find fault with Him.
But what they say is this: Have you received the teacher's chair? Have you been ordained a priest, that you displayed such authority? It is said. And yet He had done nothing implying arrogance, but had been careful for the good order of the temple, yet nevertheless having nothing to say, they object against this. And indeed when He cast them out, they did not dare to say anything, because of the miracles, but when He showed Himself, then they find fault with Him.
What then does He say? He does not answer them directly, to show that if they had been willing to see His authority, they could have. Instead He asks them a question, saying, "The baptism of John, where is it from? From heaven, or from men?"
What then says He? He does not answer them directly, to show that, if they had been willing to see His authority, they could; but He asks them again, saying, The baptism of John, whence is it? From heaven, or of men?
What kind of reasoning is this? Surely the most effective kind. For if they had said "from heaven," He would have said to them, "Why then did you not believe him?" Because if they had believed, they would not have been asking these questions. For John had said of Him, "I am not worthy to loose the strap of His sandal," and "Behold the Lamb of God, who takes away the sins of the world," and "This is the Son of God," and "He who comes from above is above all," and "His winnowing fork is in His hand, and He will thoroughly clean His threshing floor." So if they had believed him, nothing would have prevented them from knowing by what authority Christ does these things.
And what sort of inference is this? The greatest surely. For if they had said, from heaven, He would have said to them, why then did ye not believe him? For if they had believed, they would not have asked these things. For of Him John had said, I am not worthy to loose the latchet of His shoe; and, Behold the Lamb of God, which takes away the sins of the world; and, This is the Son of God; and, He that comes from above is above all; John 4:31 and, His fan is in His hand, and He will thoroughly purge His floor. Matthew 3:12 So that if they had believed him, there was nothing to hinder them from knowing by what authority Christ does these things.
After this, when they answered craftily by saying, "We do not know," He did not say, "Neither do I know," but rather, "Neither will I tell you." For if they had truly been ignorant, it would have been necessary to instruct them. But since they were dealing craftily, He rightly gave them no answer.
After this, because they, dealing craftily, said, We know not, He said not, neither know I, but what? Neither tell I you. Matthew 21:27 For if indeed they had been ignorant it would have been requisite for them to be instructed; but since they were dealing craftily with good reason He answers them nothing.
And why didn't they say that the baptism was from men? They feared the people, Matthew 21:26 says. Do you see a corrupt heart? In every situation they despise God and do everything for the sake of men. For they feared this man too for the people's sake, not revering the saint but on account of men, and they were not willing to believe in Christ because of men, and all their evils originated from this.
And how was it they did not say that the baptism was of men? They feared the people Matthew 21:26 it is said. Do you see a perverse heart? In every case they despise God and do all things for the sake of men. For this man too they feared for their sakes not reverencing the saint but on account of men, and they were not willing to believe in Christ, because of men, and all their evils were engendered to them from hence.
After this, He says, "What do you think? A man had two sons, and he says to the first, 'Go, work today in the vineyard.' But he answered and said, 'I will not,' but afterward he repented and went. And he came to the second and said the same thing. And he answered and said, 'I go, sir,' and went not. Which of these two did the will of his father?" They say, "The first."
After this, He says, What do you think? A man had two sons; and he says to the first, go, work today in the vineyard. But he answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go sir: and went not. Whether then of them two did the will of his father? They say, the first.
Again He convicts them by a parable, showing both their unreasonable stubbornness and the obedience of those they completely condemned. These two children represent what happened with both the Gentiles and the Jews. The Gentiles, who had not promised to obey and had not received the law, demonstrated their obedience through their actions. The Jews, however, who had said, "All that the Lord shall speak, we will do, and will hearken" (Exodus 19:8), were disobedient in their actions. For this reason—so they would not think the law would benefit them—He shows that this very thing condemns them, just as Paul also says, "Not the hearers of the law are just before God, but the doers of the law shall be justified." For this purpose, to make them condemn themselves, He makes them deliver the judgment themselves, just as He also does in the following parable of the vineyard.
Again He convicts them by a parable, intimating both their unreasonable obstinacy, and the submissiveness of those who were utterly condemned by them. For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, All that the Lord shall speak, we will do, and will hearken, Exodus 19:8 in their works were disobedient. And for this reason, let me add, that they might not think the law would benefit them, He shows that this self-same thing condemns them, like as Paul also says, Not the hearers of the law are just before God, but the doers of the law shall be justified. For this intent, that He might make them even self-condemned, He causes the judgment to be delivered by themselves, like as He does also in the ensuing parable of the vineyard.
He wanted this to happen, so He tests the accusation through someone else. Since they were unwilling to confess directly, He uses a parable to drive them toward what He wanted.
3. And that this might be done, He makes trial of the accusation in the person of an other. For since they were not willing to confess directly, He by a parable drives them on to what He desired.
When they failed to understand what He was saying and delivered their judgment, He then reveals His hidden meaning and says, "Tax collectors and prostitutes go into the kingdom of Heaven before you. For John came to you in the way of righteousness, and you did not believe him; but the tax collectors believed him. And you, when you had seen it, did not repent afterward so that you might believe him." Matthew 21:31-32
But when, not understanding His sayings, they had delivered the judgment, He unfolds His concealed meaning after this, and says, Publicans and harlots go into the kingdom of Heaven before you. For John came unto you in the way of righteousness, and you believed him not; but the publicans believed him; and you, when you had seen it, repented not afterwards, that you might believe him. Matthew 21:31-32
If He had simply said that harlots go before you, the statement would have seemed offensive to them. But now, since it was spoken after their own judgment, it does not appear too harsh.
For if He had said simply, harlots go before you, the word would have seemed to them to be offensive; but now, being uttered after their own judgment it appears to be not too hard.
Therefore He also adds the accusation. What then is this? John came, He says, to you, not to them, and not only this, but also in the way of righteousness. For you cannot find fault with this either, claiming that he was some careless person and of no benefit. Rather, both his life was above reproach, and his care for you was great, yet you paid him no attention.
Therefore He adds also the accusation. What then is this? John came, He says, unto you, not unto them, and not this only, but; also in the way of righteousness. For neither with this can you find fault, that he was some careless one, and of no profit; but both his life was irreprehensible, and his care for you great, and you gave no heed to him.
And along with this there is another accusation: that tax collectors paid attention to him. And beyond that, yet another accusation: that you did not do so even after them. For you should have done this even before them, but not doing it even after them left you completely without excuse. Both the praise of the one group and the charge against the other were beyond words. He came to you, and you did not accept him. He did not come to them, yet they received him—and you did not even take them as your teachers.
And with this there is another charge also, that publicans gave heed; and with this, again another, that not even after them did ye. For you should have done so even before them, but not to do it even after them was to be deprived of all excuse; and unspeakable was both the praise of the one, and the charge against the other. To you he came, and you accepted him not; he came not to them, and they receive him, and not even them did ye take for instructors.
Look at how many things demonstrate the praise of those people and the accusation against these. He came to you, not to them. You did not believe, yet this did not hinder them. They believed, but this did not benefit you.
See by how many things is shown the commendation of those, and the charge against these. To you he came, not to them. You believed not, this offended not them. They believed, this profited not you.
The phrase "go before you" does not mean that these people were following along, but rather that there was hope for them if they were willing. Nothing stirs up those who are spiritually dull as much as jealousy does. This is why He keeps saying, "The first shall be last, and the last first." This is why He brought in both prostitutes and tax collectors—to provoke them to jealousy.
But the word, go before you, is not as though these were following, but as having a hope, if they were willing. For nothing, so much as jealousy, rouses the grosser sort. Therefore He is ever saying, The first shall be last, and the last first. Therefore He brought in both harlots and publicans, that they might provoke them to jealousy.
These two are indeed chief sins, born from intense craving: one from sexual desire, the other from the desire for money. And He shows that this was especially what it meant to hear the law of God: to believe John. For it was not only by grace that harlots entered in, but also by righteousness. For they did not enter in while continuing as harlots, but having obeyed and believed, and having been purified and converted, they entered in this way.
For these two indeed are chief sins, engendered of violent lust, the one of sexual desire, the other of the desire of money. And He indicates that this especially was hearing the law of God, to believe John. For it was not of grace only, that harlots entered in, but also of righteousness. For not, as continuing harlots, did they enter in, but having obeyed and believed, and having been purified and converted, so did they enter in.
Do you see how He made His message less offensive and more penetrating through the parable, by bringing in the harlots? He did not say immediately, "Why did you not believe John?" Rather, what was far more piercing was that after He had put forward the tax collectors and the harlots, He added this point. By the sequence of their actions He convicted them of their inexcusable conduct and showed that they did everything out of fear of men and for vainglory. For they did not confess Christ because they were afraid of being put out of the synagogue. And again, they did not dare speak evil of John, though not even this was from reverence, but from fear. He convicted all these things through His words, and afterward He went on to strike the blow with greater severity, saying, "But you, when you saw it, did not repent afterward so that you might believe him."
Do you see how He rendered His discourse less offensive, and more penetrating, by the parable, by His bringing in the harlots? For neither did He say at once, wherefore believed ye not John? But what was much more pricking, when, He had put forward the publicans and the harlots, then He added this, by the order of their actions convicting their unpardonable conduct, and showing that for fear of men they do all things, and for vainglory. For they did not confess Christ for fear, lest they should be put out of the synagogue; and again, of John they dared not speak evil, and not even this from reverence, but for fear. All which things He convicted by His sayings, and with more severity afterwards did He go on to inflict the blow, saying, But you, when you knew it, repented not afterwards, that you might believe him.
An evil thing it is not to choose what is good at first, but it is a more serious accusation not even to be won over afterward. For this above all is what makes many people wicked, which I see happening now with some people due to extreme insensitivity.
For an evil thing it is not at the first to choose the good, but it is a heavier charge not even to be brought round. For this above all makes many wicked, which I see to be the case with some now from extreme insensibility.
However, let no one be like this. Even if someone has sunk to the extreme depths of wickedness, let him not despair of change for the better. For it is an easy thing to rise up out of the very abysses of wickedness.
But let no one be like this; but though he be sunk down to the extremity of wickedness, let him not despair of the change for the better. For it is an easy thing to rise up out of the very abysses of wickedness.
You heard how that prostitute, who surpassed everyone in sexual immorality, surpassed everyone in godly reverence. I don't mean the prostitute in the gospels, but one in our own time, who came from Phoenicia, that most lawless city. She was once a prostitute among us, holding first place on the stage, and her name was well known everywhere—not only in our city but even as far as Cilicia and Cappadocia. She ruined many estates and brought down many orphans. Many also accused her of sorcery, claiming she wove her snares not only through her physical beauty but also through her drugs. This prostitute even won over the empress's brother, for her power was indeed great.
Heard ye not how that harlot, that went beyond all in lasciviousness, outshone all in godly reverence. Not the harlot in the gospels do I mean, but the one in our generation, who came from Phœnice, that most lawless city. For she was once a harlot among us, having the first honors on the stage, and great was her name everywhere, not in our city only, but even as far as the Cilicians and Cappadocians. And many estates did she ruin, and many orphans did she overthrow; and many accused her of sorcery also, as weaving such toils not by her beauty of person only, but also by her drugs. This harlot once won even the brother of the empress, for mighty indeed was her tyranny.
But all at once—I don't know how, or rather I do know well, for it was by having this mindset, and converting, and bringing down upon herself God's grace—she despised all those things, and having cast away the arts of the devils, she ascended to heaven.
But all at once, I know not how, or rather I do know well, for it was being so minded, and converting, and bringing down upon herself God's grace, she despised all those things, and having cast away the arts of the devils, mounted up to heaven.
And indeed no one was more degraded than she was when she was on the stage. Nevertheless, afterward she surpassed many in exceptional self-control, and having clothed herself with sackcloth, she disciplined herself in this way for the rest of her life. Because of this woman both the governor was provoked to action and soldiers were armed, yet they did not have the power to drag her off to the stage or to take her away from the virgins who had given her shelter.
And indeed nothing was more vile than she was, when she was on the stage; nevertheless, afterwards she outwent many in exceeding continence, and having clad herself with sackcloth, all her time she thus disciplined herself. On the account of this woman both the governor was stirred up, and soldiers armed, yet they had not strength to carry her off to the stage, nor to lead her away from the virgins that had received her.
This woman was deemed worthy of the unutterable mysteries and displayed effort that matched the grace given to her, and so she ended her life, having washed everything away through grace. After her baptism she demonstrated great self-restraint. She did not even allow her former lovers to see her when they came for that purpose, having shut herself away and spent many years as though in a prison. Thus the last shall be first and the first last. In this way we see in every case the need for a fervent soul, and nothing prevents anyone from becoming great and admirable.
This woman having been counted worthy of the unutterable mysteries, and having exhibited a diligence proportionate to the grace (given her) so ended her life, having washed off all through grace, and after her baptism having shown forth much self-restraint. For not even a mere sight of herself did she allow to those who were once her lovers, when they had come for this, having shut herself up, and having passed many years, as it were, in a prison. Thus shall the last be first, and the first last; thus do we in every case need a fervent soul, and there is nothing to hinder one from becoming great and admirable:
Let no one living in vice despair, and let no one living in virtue become complacent. The virtuous person should not be overconfident, for often the prostitute will surpass him; nor should the other despair, for it is possible for him to surpass even the first.
4. Let no man then of them that live in vice despair; let no man who lives in virtue slumber. Let neither this last be confident, for often the harlot will pass him by; nor let the other despair, for it is possible for him to pass by even the first.
Hear what God says to Jerusalem: "I said, after she had committed all these whoredoms, 'Turn back to me,' and she did not return" (Jeremiah 3:7). When we come back to God's earnest love, He does not remember our former sins. God is not like a human being, for He does not reproach us with the past, nor does He say, "Why were you absent for so long?" He does this when we repent—only we must approach Him as we ought. Let us cling to Him earnestly and fix our hearts firmly on the fear of Him.
Hear what God says unto Jerusalem, I said, after she had committed all these whoredoms, Turn thou unto me, and she returned not. Jeremiah 3:7 When we have come back unto the earnest love of God, He remembers not the former things. God is not as man, for He reproaches us not with the past, neither does He say, Why were you absent so long a time? When we repent; only let us approach Him as we ought. Let us cleave to Him earnestly, and rivet our hearts to His fear.
Such things have happened not only under the new covenant, but even under the old. For who was worse than Manasseh? Yet he was able to appease God. Who was more blessed than Solomon? Yet when he grew careless, he fell. Or rather, I can show that both things happened in one person—in the father of this man—for he became at different times both good and bad. Who was more blessed than Judas? Yet he became a traitor. Who was more wretched than Matthew? Yet he became an evangelist. Who was worse than Paul? Yet he became an apostle. Who was more to be envied than Simon? Yet he himself became the most wretched of all.
Such things have been done not under the new covenant only, but even under the old. For what was worse than Manasseh? But he was able to appease God. What more blessed than Solomon? But when he slumbered, he fell. Or rather I can show even both things to have taken place in one, in the father of this man, for he the same person became at different times both good and bad. What more blessed than Judas? But he became a traitor. What more wretched than Matthew? But he became an evangelist. What worse than Paul? But he became an apostle. What more to be envied than Simon? But he became even himself the most wretched of all.
How many other such changes would you see, both having taken place in the past and taking place every day now? For this reason I say: neither let the person on the slave block despair, nor let the person in the church be confident. For to this last one it is said, "Let him that thinks he stands, take heed lest he fall;" and to the other, "Shall not he that falls arise?" and, "Lift up the hands which hang down, and the feeble knees." Again, to these He says, "Watch;" but to those, "Awake, you that sleep and arise from the dead." For these need to preserve what they have, and those to become what they are not; these to preserve their health, those to be delivered from their sickness, for they are sick. But many even of the sick become healthy, and many of the healthy through carelessness grow sick.
How many other such changes would you see, both to have taken place of old, and now taking place every day? For this reason then I say, Neither let him on the stave despair, nor let him in the church be confident. For to this last it is said, Let him that thinks he stands, take heed lest he fall; 1 Corinthians 10:12 and to the other, Shall not he that falls arise? Jeremiah 8:4 and, Lift up the hands which hang down, and the feeble knees. Again, to these He says, Watch; but to those, Awake, you that sleep and arise from the dead. Ephesians 5:14 For these need to preserve what they have, and those to become what they are not; these to preserve their health, those to be delivered from their infirmity, for they are sick; but many even of the sick become healthy, and of the healthy many by remissness grow infirm.
To the one person He says, "Look, you have been made well; sin no more, so that something worse doesn't happen to you." But to these others He says, "Do you want to be made well? Get up, pick up your bed, and go home." For sin is a terrible, terrible paralysis—or rather, it is not only paralysis but something even worse. For such a person is not only inactive when it comes to good works, but is also actively doing evil works. But even so, if you are in this condition and are willing to rouse yourself even a little, all these terrors come to an end.
To the one then He says, Behold, you are made whole, sin no more, lest a worse thing come unto you; John 5:14 but to these, Will you be made whole? Arise, take up your bed, and go unto your house. For a dreadful, dreadful palsy is sin, or rather it is not palsy only, but also somewhat else more grievous. For such a one is not only in inactivity as to good works, but also in the active doing of evil works. But nevertheless, though thou be so disposed, and be willing to rouse yourself a little, all the terrors are at an end.
Even though you have been ill for thirty-eight years and are eager to become whole, there is no one to hinder you. Christ is present now also, and says, Take up your bed—only be willing to rouse yourself, do not despair. Do you have no man? But you have God. Do you have no one to put you into the pool? But you have Him who makes you no longer need the pool. Have you had no one to cast you in there? But you have Him who commands you to take up your bed.
Though you have been so thirty and eight years, and art earnest to become whole, there is no one to hinder you. Christ is present now also, and says, Take up your bed, only be willing to rouse yourself, despair not. Have you no man? But you have God. Have you no one to put you into the pool? But you have Him who suffers you not to need the pool. Have you had no one to cast you in there? But you have Him that commands you to take up your bed.
You cannot say, "While I am coming, another steps down before me." For if you are willing to go down into the fountain, no one prevents you. Grace is not used up or exhausted—it is like a fountain constantly springing up. By His fullness we are all healed, both soul and body. So let us come to it even now. Rahab was a prostitute, yet she was saved. The thief was a murderer, yet he became a citizen of paradise. And while Judas perished even though he was with his Master, the thief became a disciple while on a cross. These are the wonderful works of God. In this way the magi proved themselves, in this way the tax collector became an evangelist, in this way the blasphemer became an apostle.
You may not say, While I am coming, another steps down before me. John 5:7 For if it be your will to go down into the fountain, there is none to hinder you. Grace is not consumed, is not spent, it is a kind of fountain springing up constantly; by His fullness are we all healed both soul and body. Let us come unto it then even now. For Rahab also was a harlot, yet was she saved; and the thief was a murderer, yet he became a citizen of paradise; and while Judas being with his Master perished, the thief being on a cross became a disciple. Such are the wonderful works of God. Thus the magi approved themselves, thus the publican became an evangelist, thus the blasphemer an apostle.
Look at these things and never despair, but always be confident and rouse yourself. Only lay hold of the way that leads there, and you will advance quickly. Don't shut up the doors, don't close up the entrance. This present life is short, the labor is small. But even if it were great, one ought not to decline it even then. For if you don't toil at this most glorious toil that is spent on repentance and virtue, you will assuredly toil and weary yourself in other ways in the world. But if there is labor in both the one and the other, why don't we choose the one that has its fruit abundant and its recompense greater?
5. Look at these things, and never despair, but be ever confident, and rouse yourself. Lay hold only on the way that leads there, and you will advance quickly. Shut not up the doors, close not up the entrance. Short is the present life, small the labor. But though it were great, not even so ought one to decline it. For if you toil not at this most glorious toil that is spent upon repentance and virtue, in the world you will assuredly toil and weary yourself in other ways. But if both in the one and the other there be labor, why do we not choose that which has its fruit abundant, and its recompense greater.
Yet these two kinds of labor are not the same. For in worldly pursuits there are continual dangers, and losses one after another, and uncertain hope. The servitude is great, and the expenditure affects wealth, bodies, and souls alike. And then the return of the fruits is far below our expectation, if by chance it should even come to fruition.
Yet neither is this labor and that the same. For in worldly pursuits are continual perils, and losses one upon another, and the hope uncertain; great is the servility, and the expenditure alike of wealth, and of bodies, and of souls; and then the return of the fruits is far below our expectation, if perchance it should grow up.
But work in worldly matters does not always produce results. In fact, even when it has not failed and has brought forth its produce abundantly, the time in which it lasts is short.
For neither does toil upon worldly matters everywhere bear fruit; nay but even, when it has not failed, but has brought forth its produce even abundantly, short is the time wherein it continues.
When you have grown old and no longer possess the full capacity for enjoyment, only then does your labor bring you its reward. While the work was done when your body was strong, the fruit and enjoyment come when you have grown old and weak, when time has dulled even your ability to feel pleasure. Yet even if time had not dulled it, the anticipation of death does not allow us to find pleasure.
For when you are grown old, and hast no longer after that the feeling of enjoyment in perfection, then and not till then does the labor bear you its recompense. And whereas the labor was with the body in its vigor, the fruit and the enjoyment is with one grown old and languid, when time has dulled even the feeling, although if it had not dulled it, the expectation of the end suffers us not to find pleasure.
But in the other case it is not like this. Instead, the labor takes place in a corruptible and dying body, but the crown comes in one that is incorruptible, immortal, and has no end. And the labor is both first and short-lived, but the reward is both subsequent and endless, so that you may rest securely afterward, expecting nothing unpleasant.
But in the other case not so, but the labor is in corruption and a dying body, but the crown in one incorruptible, and immortal, and having no end. And the labor is both first and short-lived; but the reward both subsequent and endless, that with security you may take your rest after that, looking for nothing unpleasant.
For you no longer need to fear change or loss as you do here. What kind of good things are these earthly ones that are both insecure and short-lived, that vanish before they have even appeared, and are obtained only through great effort? And what earthly goods can compare to those heavenly ones that are immovable, that never grow old, that require no toil, and that crown you even during the time of struggle?
For neither may thou fear change any more or loss as here. What sort of good things, then, are these, which are both insecure, and short-lived, and earthly, and vanishing before they have appeared, and acquired with many toils? And what good things are equal to those, that are immovable, that grow not old, that have no toil, that even at the time of the conflicts bring you crowns?
For the person who despises money receives his reward even here and now, being freed from anxiety, from rivalry, from false accusation, from scheming, and from envy. The person who is temperate and lives an orderly life is crowned and lives in pleasure even before his death, being delivered from unseemliness, ridicule, dangers of accusation, and the other things that are to be feared. Likewise, all the other parts of virtue also make us a return here already.
For he that despises money even here already receives his reward, being freed from anxiety, from rivalry, from false accusation, from plotting from envy. He that is temperate, and lives orderly, even before his departure, is crowned and lives in pleasure, being delivered from unseemliness, ridicule, dangers of accusation, and the other things that are to be feared. All the remaining parts of virtue likewise make us a return here already.
So that we may obtain both present and future blessings, let us flee from vice and choose virtue. For in this way we will both enjoy delight and obtain the crowns to come, which may God grant that we all attain, by the grace and love toward humanity of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
In order therefore that we may attain unto both the present and the future blessings, let us flee from vice and choose virtue. For thus shall we both enjoy delight, and obtain the crowns to come, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.