Opening
Matthew 23:14.
Matt. XXIII. 14.
Woe to you, scribes and Pharisees, hypocrites! You devour widows' houses and make long prayers as a pretense. For this reason, you will receive greater condemnation.
Woe unto you, Scribes and Pharisees, hypocrites! For you devour widows' houses, and for a pretense make long prayers: therefore you shall receive greater damnation.
After this, He next mocks them for their gluttony, and the terrible thing was that they didn't satisfy their appetites from the possessions of the rich, but from the poor. They made worse the very poverty they should have relieved. For they didn't simply eat—they devoured.
After this, next He derides them for gluttony: and the grievous thing was, that not from rich men's goods, but from the poor they indulged their own belly, and aggravated their poverty, which they should have relieved. For neither did they merely eat, but devoured.
Moreover, the way they took advantage of others was even more serious, because they used long prayers as a pretense.
Moreover also the manner of their overreaching was yet more grievous, for a pretense making long prayers.
For everyone deserves punishment who does something evil, but someone who derives even the reason for doing so from godliness and uses this cloak for his wickedness is justly subject to a far more serious punishment. And why did He not depose them? Because the time did not yet permit it. Therefore He lets them alone for a time, but through His teachings He ensures that the people are not deceived, lest they be drawn into the same emulation through the high position of those men.
For every one is worthy of vengeance who does any evil thing; but he that is deriving even the reason for so doing from godliness, and is using this cloke for his wickedness, is justly liable to a far more grievous punishment. And wherefore did He not depose them? Because the time suffered it not as yet. So therefore He lets them alone for a time, but by His sayings, He secures that the people be not deceived, lest, through the dignity of those men, they be drawn on to the same emulation.
Since He had said, "Whatever they tell you to do, do it," He shows how many things they do wrong, so that unwise people would not think He was entrusting everything to them.
For as He had said, Whatsoever they bid you do, that do; He shows how many things they do amiss, lest from thence He should be supposed among the unwise to commit all to them.
Woe to you, for you shut up the kingdom against people; for you neither go in yourselves, nor do you allow those who are entering to go in. But if it is a charge against someone to profit no one, what about actually hurting and hindering them? What excuse can there be for that? But what does He mean by "those who are entering in"? He means those who are ready for it. For when they were laying commands on others, they used to make the burdens unbearable, but when they themselves were supposed to do any of the required things, on the contrary, far from doing anything, they went much further in wickedness—they even corrupted others. These are the ones called pests, who make it their business to ruin others, standing directly opposed to teachers. For if it is the role of a teacher to save what is perishing, then to destroy what is about to be saved is the role of a destroyer.
Woe unto you, for you shut up the kingdom against men; for you neither go in yourselves, neither suffer ye them that are entering to go in. But if to profit no one be a charge against a man, even to hurt and hinder, what plea has that? But what means, them that are entering in? Them that are fit for it. For when they were to lay injunctions on others, they used to make the burdens intolerable, but when they themselves were to do any of the things required, on the contrary, so far from doing anything, they went much beyond this in wickedness, they even used to corrupt others. These are they that are called pests, who make their employment the ruin of others, standing right contrary to teachers. For if it be the part of a teacher to save that which is perishing, to destroy that which is on the point of being saved is that of a destroyer.
After this comes another charge: You travel across sea and land to make one convert, and when he is converted, you make him twice as much a child of hell as yourselves. That is, not even the fact that you have gained him with difficulty and with endless labor causes you to treat him gently, although we are more careful with things we have acquired with difficulty. But even this does not make you more gentle.
After this, again another charge: You compass sea and land to make one proselyte, and when he is made, you make him twofold more the child of hell than yourselves; that is, not even the fact that hardly you have taken him, and with endless toils, induces you to be sparing towards him, although of the things we have hardly acquired, we are more sparing, but you not even this renders more gentle.
Here He charges them with two things: first, that they are useless for the salvation of the many and need much effort in order to win over even one person; second, that they were negligent in preserving the person they had gained, or rather that they were not only careless but even betrayers, corrupting him through the wickedness in their life and making him worse. For when the disciple sees his teachers to be like this, he becomes worse than they are. He does not stop at his teacher's wickedness; but just as when his teacher is virtuous he imitates him, so when he is bad, the disciple even surpasses him, because of our tendency toward what is evil.
Here He lays to their charge two things; one, that they are unprofitable for the salvation of the many, and need much toil in order to win over even one; another, that they were remiss in the preservation of him whom they had gained, or rather that they were not only careless, but even traitors, by their wickedness in their life corrupting him, and making him worse. For when the disciple sees his teachers to be such as these, he becomes worse than they. For he stops not at his teacher's wickedness; but as when his teacher is virtuous, he imitates him, so when he is bad, he even goes beyond him, by reason of our proneness to what is evil.
He calls such a person a child of hell, that is, a very hell itself. And He said "twofold more than you" to both alarm those who are listening and to make these teachers feel the severity more deeply, because they are teachers of wickedness. And not only this, but because they labor to instill into their disciples an even greater wickedness, hardening them to a much greater depravity than they themselves have, and this is above all a mark of a depraved soul.
And He calls him a child of hell, that is, a very hell. And He said twofold more than you, that He might both alarm those, and make these feel the more severely, because they are teachers of wickedness. And not this only, but because they labor to instill into their disciples a greater wickedness, hardening them to a much greater depravity than they have, and this is above all a mark of a depraved soul.
Then He mocks them for foolishness as well, because they told people to disregard the greater commandments. Yet earlier He had said the opposite, that they bind heavy burdens that are hard to bear. But they were doing these things too and were doing everything to corrupt those under their authority, demanding strictness in small things while despising the great ones.
Then He derides them for folly also, because they bade them disregard the greater commandments. And yet before He had said the opposite, that they bind heavy burdens, and grievous to be borne. But these things too they did again and were doing everything for the corruption of those who were subject to them, in little things requiring strictness, and despising the great.
For you pay a tenth, He says, of mint and anise, and have neglected the weightier matters of the law: justice, mercy, and faith. You should have done these things without leaving the others undone.
For you pay tithe, He says, of mint and anise, and have omitted the weightier matters of the law, judgment, and mercy, and faith. These ought ye to have done, and not to leave the others undone.
Here then He naturally says this where the issue is tithing and almsgiving, for what harm does it do to give alms? But not to keep the law—for it does not say that. Therefore here He says, "These ought ye to have done," but when He is speaking about clean and unclean, He no longer adds this. Instead, He makes a distinction and shows that inward purity is necessarily followed by outward purity, but the reverse is not the case.
Here then He naturally says it, where it is tithe and almsgiving, for what does it hurt to give alms? But not to keep the law; for neither does it say thus. Therefore here indeed He says, These ought ye to have done; but where He is speaking about clean and unclean, He no longer adds this, but makes a distinction, and shows that the inward purity is necessarily followed by the outward, but the converse is no longer so.
Where there is a matter involving love for humanity, He treats it lightly for this very reason, and because it was not yet the right time to explicitly and openly revoke the things of the law. But where it concerns an observance of bodily purification, He overthrows it more plainly.
For where there is a plea of love to man, He passes it over lightly, for this very reason, and because it was not yet time expressly and plainly to revoke the things of the law. But where it is an observance of bodily purification, He overthrows it more plainly.
So, therefore, while with respect to alms He says, "These you ought to have done, and not to leave the others undone," concerning purifications He does not speak in this way, but how? "You make clean," He says, "the outside of the cup and the platter, but inside they are full of extortion and injustice. Cleanse what is inside the cup, that the outside may be clean also." And He drew this from something acknowledged and evident, from a cup and platter.
So, therefore, while with respect to alms He says, These ought ye to have done, and not to leave the others undone, touching purifications He speaks not on this wise, but what? You make clean, He says, the outside of the cup and the platter, but within they are full of extortion, and injustice. Cleanse that which is within the cup, that the outside may be clean also. And He took it from a thing confessed and manifest, from a cup and platter.
Then, to show that no harm comes from neglecting bodily cleansings, but that very great punishment comes from not caring about the purifications of the soul (which is virtue), He called these a gnat, because they are small and nothing, but those other things a camel, because they were beyond what people could bear. This is why He says, "Straining at the gnat, and swallowing the camel." For indeed, the one set of commands was established for the sake of the other—I mean for the sake of mercy and judgment—so that not even then did they benefit anyone when done alone. For since the small things were mentioned for the sake of the great things, and after that these great things were neglected while labor was spent on those small things alone, nothing was gained even then by this. For the greater things did not follow from the lesser, but the lesser things were sure to follow from these greater ones.
2. Then, to show that there is no harm arising from despising bodily cleansings, but very great vengeance from not regarding the purifications of the soul, which is virtue, He called these a gnat, for they are small and nothing, but those other a camel, for they were beyond what men could bear. Wherefore also He says, Straining at the gnat, and swallowing the camel. For indeed the one were enacted for the sake of the other, I mean of mercy and judgment; so that not even then did they profit being done alone. For whereas the little things were mentioned for the sake of the great, and after that these last were neglected, and labor was spent on those alone, nothing was gained even then by this. For the greater followed not the lesser, but the lesser were sure to follow these greater.
But He says these things to show that even before grace had come, these were not among the principal things, or among those things on which people should spend their effort; rather, what was required were different matters. But if they were this way before the grace, much more when the high commandments had come were these things unprofitable, and it was not appropriate to practice them at all.
But these things He says to show, that even before grace had come, these were not among the principal things, or among those upon which men should spend their labor, but the matters required were different. But if before the grace they were so, much more when high commandments had come, were these things unprofitable, and it was not meet to practise them at all.
In every situation, wrongdoing is a serious matter, but especially when it doesn't even think it needs correction. It's even more serious when it thinks itself capable of correcting others—which is what Christ means by calling them blind guides. For if it's extreme misery and wretchedness for a blind man not to think he needs a guide, imagine what kind of disaster it leads to when he wants to guide others himself.
In every case then is vice a grievous thing, but especially when it does not so much as think it needs amendment; and it is yet more grievous, when it thinks itself sufficient even to amend others; to express which Christ calls them blind guides. For if for a blind man not to think he needs a guide be extreme misery and wretchedness; when he wishes himself to guide others, see to what a gulf it leads.
But these things He said, all pointing to their mad desire for glory and their extreme frenzy over this plague. For this became the cause of all their evils—namely, that they did everything for show. This both led them away from the faith and caused them to neglect what virtue really is, and it made them busy themselves only with bodily purifications while neglecting the purifications of the soul. So to lead them into what virtue really is, and into the purifications of the soul, He makes mention of mercy, and judgment, and faith. For these are the things that make up our life; these are what purify the soul—justice, love for humanity, truth. The one inclines us to pardon and does not allow us to be excessively severe and unforgiving toward those who sin (for then we gain doubly, both becoming kind to humanity and thereby receiving much kindness ourselves from the God of all), and it causes us both to sympathize with those who are mistreated and to help them. The other does not allow them to be deceitful and crafty.
But these things He said, by all intimating their mad desire of glory, and their exceeding frenzy concerning this pest. For this became a cause to them of all their evils, namely, that they did all things for display. This both led them away from the faith, and caused them to neglect what really is virtue, and induced them to busy themselves about bodily purifyings only, neglecting the purifications of the soul. So therefore to lead them into what really is virtue, and to the purifyings of the soul, He makes mention of mercy, and judgment, and faith. For these are the things that comprise our life, these are what purify the soul, justice, love to man, truth; the one inclining us to pardon and not suffering us to be excessively severe and unforgiving to them that sin (for then shall we gain doubly, both becoming kind to man, and hence meeting also ourselves with much kindness from the God of all), and causing us both to sympathize with them that are despitefully entreated, and to assist them; the other not suffering them to be deceitful, and crafty.
But when He says, "These you ought to have done, and not to leave the others undone," He is not introducing a legal observance—far from it! Neither, when speaking about the platter and the cup and saying, "Cleanse what is inside the cup and platter, so that the outside of them may be clean also," is He bringing us back to the old preoccupation with trivial matters. On the contrary, He is doing everything to show that such concern is superfluous. For He did not say, "Cleanse the outside of them as well," but rather "what is inside," and the outside will naturally follow.
But neither when He says, These ought ye to have done, and not to leave the others undone, does He say it as introducing a legal observance; away with the thought; neither with regard to the platter and the cup, when He said, Cleanse that which is within the cup and platter, that the outside of them may be clean also, does He bring us unto the old regard for little things, but on the contrary indeed, He does all things to show it to be superfluous. For He said not, Cleanse the outside of them also, but that which is within, and the outside is sure to follow.
And besides, He is not really speaking about a cup and platter at all, but about the soul and body. By "the outside" He means the body, and by "the inside" He means the soul. But if even with regard to the platter there is need for what is within, how much more is this true with regard to you.
And besides, neither is it concerning a cup and platter he is speaking, but of soul and body, by the outside meaning the body, by the inside the soul. But if with regard to the platter there be need of that which is within much more with regard to you.
But you do the opposite, He says. You observe trivial and external things, yet you neglect what is great and inward. From this comes very great harm, because you think you have properly performed everything, so you despise the other things. And by despising them, you do not even try or make an effort to perform them.
But ye do the contrary, says He, observing things trifling and external, you neglect what are great and inward: whence very great mischief arises, for that thinking you have duly performed all, you despise the other things; and despising them, you do not so much as strive or attempt to perform them.
After this, He again mocks them for their vainglory, calling them whited sepulchers (Matthew 23:27), and to everything adding "you hypocrites"—which is the cause of all their evils and the source of their destruction. And He did not merely call them whited sepulchers, but said that they were full of uncleanness and hypocrisy. And He spoke these things, pointing out the reason why they did not believe: because they were full of hypocrisy and wickedness.
After this, He again derides them for vainglory, calling them whited sepulchers, Matthew 23:27 and unto all adding, ye hypocrites; which thing is the cause of all their evils, and the origin of their ruin. And He did not merely call them whited sepulchers, but said, that they were full of uncleanness and hypocrisy. And these things He spoke, indicating the cause wherefore they did not believe, because they were full of hypocrisy and iniquity.
These accusations are not brought by Christ alone, but the prophets also constantly charged them with the same things—that they commit robbery, that their rulers do not judge according to justice, and everywhere you can find that the sacrifices were rejected while these matters were demanded. Therefore there is nothing strange or new, either in the giving of the law or in the accusation, nor even in the comparison to a sepulcher. For the prophet speaks of this too, and he did not merely call them a sepulcher, but called their throat an open sepulcher.
But these things not Christ only, but the prophets also constantly lay to their charge, that they spoil, that their rulers judge not according to the rule of justice, and every where you may find the sacrifices indeed refused, but these things required. So that there is nothing strange, nothing new, neither in the lawgiving, nor in the accusation, nay not even in the comparison of the sepulchre. For the prophet makes mention thereof, neither did he call them merely a sepulchre, but their throat an open sepulchre.
Many people today are just like this, adorning themselves outwardly but filled with wickedness within. For even now there are many methods and much concern for external purifications, but for those of the soul not even one. But if someone were to lay open each person's conscience, he would find many worms and much corruption, and a foul odor beyond description—I mean irrational and wicked desires, which are more unclean than worms.
Such are many men now also, decking themselves indeed outwardly, but full of iniquity within. For now too there is many a mode, and many a care for outward purifications, but of those in the soul not so much as one. But if indeed any one should tear open each man's conscience, many worms and much corruption would he find, and an ill savor beyond utterance; unreasonable and wicked lusts I mean, which are more unclean than worms.
But that they should be such persons is not so dreadful a thing (although it is dreadful), but that you, who have been counted worthy to become temples of God, should suddenly have become sepulchers, having as much foul odor, this is extreme wretchedness. When someone in whom Christ dwells, and the Holy Spirit has worked, and such great mysteries have taken place—when this person becomes a sepulcher, what wretchedness is this? What mourning and lamenting does this call for, when the members of Christ have become a tomb of uncleanness? Consider how you were born, of what things you have been counted worthy, what kind of garment you have received, how you were built as a temple without a breach! How beautiful! Not adorned with gold, nor with pearls, but with the Spirit that is more precious than these.
3. But that they should be such persons is not so dreadful a thing (although it be dreadful), but that you, that have been counted worthy to become temples of God, should of a sudden have become sepulchers, having as much ill savor, this is extreme wretchedness. He in whom Christ dwells, and the Holy Spirit has worked, and such great mysteries, that this man should be a sepulchre, what wretchedness is this? What mournings and lamentations does this call for, when the members of Christ have become a tomb of uncleanness? Consider how you were born, of what things you have been counted worthy, what manner of garment you have received, how you were built a temple without a breach! How fair! not adorned with gold, neither with pearls, but with the spirit that is more precious than these.
Consider that no tomb is made within a city, so you will not be able to appear in the city above. For if this is forbidden here, how much more so there. Or rather, even here you are an object of scorn to everyone, carrying around a dead soul, and not only to be scorned, but also to be avoided. For tell me, if someone were to go around carrying a dead body, would not everyone have rushed away? Would not everyone have fled? Think about this in the same way now. For you go about carrying a spectacle far more terrible than this, a soul deadened by sins, a soul paralyzed.
Consider that no sepulchre is made in a city, so then neither shall you be able to appear in the city above. For if here this is forbidden, much more there. Or rather even here you are an object of scorn to all, bearing about a dead soul, and not to be scorned only, but also to be shunned. For tell me, if any one were to go round, bearing about a dead body, would not all have rushed away? Would not all have fled? Think this now likewise. For you go about, bearing a spectacle far more grievous than this, a soul deadened by sins, a soul paralyzed.
Who would pity such a person? For when you do not pity your own soul, how can anyone else pity someone who is so cruel, such an enemy to himself? If someone had buried a dead body where you sleep and eat, what would you not have done? But you are burying a dead soul, not where you dine or where you sleep, but in the members of Christ—and are you not afraid that a thousand lightnings and thunderbolts might be hurled down upon your head from above?
Who now will pity such a one? For when thou dost not pity your own soul, how shall another pity him that is so cruel, such an enemy to himself? If any one, where you slept and eat, had buried a dead body, what would you not have done? But you are burying a dead soul, not where you dine, nor where you sleep, but in the members of Christ: and are you not afraid lest a thousand lightnings and thunderbolts be hurled from above upon your head?
How do you even dare to enter God's churches and holy temples when you carry within you the stench of such abomination? If someone who brought a dead body into the king's courts and buried it there would suffer the worst punishment, just think what punishment you will face—you who set foot in the sacred courts and fill the house with such a foul odor.
And how do you even dare to set foot in the churches of God, and in holy temples, having within you the savor of so much abomination? For if one bearing a dead body into the king's courts and burying it would have suffered the utmost punishment, thou setting your foot in the sacred courts, and filling the house with so much ill savor, consider what a punishment you will undergo.
Imitate the prostitute who anointed the feet of Christ with ointment and filled the whole house with fragrance—you do the opposite to His house! What does it matter if you don't smell the foul odor yourself? That is actually the worst part of the disease. This is why your condition is incurable, and you are worse off than people whose bodies are crippled and give off a stench. That physical disease is at least felt by the sick person and deserves no blame—in fact, it deserves pity. But your condition deserves hatred and punishment.
Imitate that harlot who anointed with ointment the feet of Christ, and filled the whole house with the odor, the opposite to which you do to His house! For what though thou be not sensible of the ill savor? For this most of all is the grievous part of the disease; wherefore also you are incurably diseased, and more grievously than they that are maimed in their bodies, and become fetid. For that disease indeed is both felt by the sick and is without any blame, nay even is deserving of pity; but this of hatred and punishment.
Since this condition is more serious both for this reason and because the sick person does not recognize it as he should, come and pay attention to my words, so that I may clearly teach you the harm it causes.
Since then both in this respect it is more grievous, and from the sick not being sensible of it as he ought to be; come, give yourself to my words, that I may teach you plainly the mischief of it.
But first listen to what you say in the Psalm: "Let my prayer be set forth in Your sight as incense." So when it is not incense but a foul-smelling smoke that rises from you and from your deeds, what punishment do you not deserve to suffer?
But first listen to what you say in the Psalm, Let my prayer be set forth in Your sight as incense. When then not incense, but a stinking smoke arises from you, and from your deeds, what punishment do you not deserve to undergo?
What then is the stinking smoke? Many people come in looking around at the beauty of women; others are curious about the youthful bloom of boys. After this, do you not wonder why lightning bolts are not hurled down and everything is not torn up from its foundations? For the things that are done deserve both thunderbolts and hell, but God, who is patient and full of great mercy, holds back His wrath for a time, calling you to repentance and correction.
What then is the stinking smoke? Many come in gazing about at the beauty of women; others curious about the blooming youth of boys. After this, do you not marvel, how bolts are not launched, and all things are not plucked up from their foundations? For worthy both of thunderbolts and hell are the things that are done; but God, who is long-suffering, and of great mercy, forbears awhile His wrath, calling you to repentance and amendment.
What are you doing? Are you staring at women's beauty, and yet you don't tremble at the fact that you're insulting the temple of God in this way? Does the church seem to you like a brothel, worth less than the marketplace? In the marketplace you are indeed afraid and ashamed to be seen looking at some woman, but in God's temple—when God Himself is speaking to you and warning you about these very things—you are committing sexual immorality and adultery at the very moment you are being told not to do this. And you don't shudder or stand in awe?
What doest thou, O man? Are you curiously looking after women's beauty, and do you not shudder at thus doing despite unto the temple of God? Does the church seem to you a brothel, and less honorable than the market-place. For in a market-place indeed you are afraid and ashamed to appear to be looking after any woman, but in God's temple, when God Himself is discoursing unto you, and threatening about these things, you are committing whoredom and adultery at the very time in which you are being told not to do this. And do you not shudder, nor stand amazed?
These are the things that indecent spectacles teach you—that pestilence so hard to suppress, those harmful sorceries, those terrible snares for the thoughtless, that pleasurable destruction of the unchaste.
These things do the spectacles of wantonness teach you, the pest that is so hard to put down, the deleterious sorceries, the grievous snares of the thoughtless, the pleasurable destruction of the unchaste.
Therefore the prophet also rebuked you, saying, "Your eyes are not good, neither is your heart."
Therefore the prophet also blaming you, said, Your eyes are not good, neither is your heart.
It would be better for such men to be blind; it would be better to be diseased than to misuse your eyes for these purposes.
It would be better for such men to be blind; it would better to be diseased, than to abuse your eyes for these purposes.
It would be fitting if you had an inner barrier to separate you from the women; but since you do not have that mindset, our fathers thought it necessary to wall you off with these physical partitions. I hear from the elders that in ancient times there were not even these dividers, for in Christ Jesus there is neither male nor female. Even in the apostle's time, men and women were together. This was because the men were men and the women were women, but now the situation is completely reversed: the women have adopted the behavior of prostitutes, while the men are no better than crazed horses.
It were meet indeed that you had within you the wall to part you from the women; but since you are not so minded, our fathers thought it necessary by these boards to wall you off; since I hear from the elder ones, that of old there were not so much as these partitions; For in Christ Jesus there is neither male nor female. And in the apostle's time also both men and women were together. Because the men were men, and the women women, but now altogether the contrary; the women have urged themselves into the manners of courtezans, but the men are in no better state than frantic horses.
Did you not hear that the men and women were gathered together in the upper room, and that congregation was worthy of heaven? And rightly so. For even women at that time practiced great self-denial, and the men practiced seriousness and chastity. Listen, for example, to the seller of purple saying, "If you have judged me to be faithful to the Lord, come in and stay with me." Listen to the women who traveled with the apostles, having taken on manly courage—Priscilla, Persis, and the others. Our present-day women are as far removed from them as our men are from their men.
Heard ye not, that the men and women were gathered together in the upper room, and that congregation was worthy of the heavens? And very reasonably. For even women then practised much self-denial, and the men gravity and chastity. Hear, for instance, the seller of purple saying, If you have judged me to be faithful to the Lord, come in, and abide with me. Hear the women, who went about with the apostles, having taken unto themselves manly courage, Priscilla, Persis, and the rest; from whom our present women are as far removed as our men from their men.
For back then, even women who traveled to distant countries did not bring disgrace upon themselves, but now even women raised entirely within their chambers scarcely escape such suspicion. These things stem from their preoccupation with adorning themselves and their luxurious lifestyle. In those days, women's work was to spread the word, but now it is to appear beautiful, attractive, and lovely in appearance. This is what brings them glory, this is what they consider salvation, but they do not even think about lofty and great works.
4. For then indeed even travelling into far countries women brought not on themselves evil report; but now even though brought up in a chamber, they hardly escape this suspicion. But these things arise from their decking of themselves, and their luxury. Then the business of those women was to spread the word; but now to appear beauteous, and fair, and comely in countenance. This is glory to them, this salvation; but of lofty and great works they do not even dream.
What woman makes an effort to improve her husband? What man takes responsibility for helping his wife become better? There is not even one. Instead, a woman's entire focus is on jewelry, clothing, and other bodily decorations, and on increasing their wealth. A man's concerns include these same things, plus others even beyond them—but all of them are worldly matters.
What woman exerts herself to make her husband better? What man has taken to himself this care to amend his wife? There is not one: but the woman's whole study is upon the care of ornaments of gold, and raiment, and the other adornments of the person, and how to increase their substance; but the man's both this, and others more than this, all however worldly.
Who, when they are about to marry, asks about the character and upbringing of the young woman? No one does. Instead, they immediately ask about money, possessions, and amounts of property of various different kinds—as if they were about to buy something or settle some ordinary business contract.
Who, when about to marry, inquires about the disposition and nurture of the damsel? No one; but straightway about money, and possessions, and measures of property of various and different kinds; like as if he were about to buy something, or to settle some common contract.
Therefore they actually call marriage by such terms. For I have heard many people say, "So-and-so has contracted with such-and-such woman"—meaning he has married her. And they insult the gifts of God, and they marry and give in marriage as if they were buying and selling.
Therefore they do even so call marriage. For I have heard many say, such a man has contracted with such a woman, that is, has married. And they offer insult to the gifts of God, and as though buying and selling, so do they marry, and are given in marriage.
People today require greater security measures in writing than those used for buying and selling. Learn how people in ancient times married, and imitate them. How then did they marry? They inquired about ways of life, morals, and the virtue of the soul. Therefore they had no need of written documents, nor of security through parchment and ink, for the bride's character was sufficient for them in place of everything else.
And writings there are, requiring greater security than those about buying and selling. Learn how those of old married, and imitate them. How then did they marry? They inquired about ways of life, and morals, and virtue of the soul. Therefore they had no need of writings, nor of security by parch ment and ink; for the bride's disposition sufficed them in the place of all.
I urge you in the same way not to look for wealth and riches, but for a good character and gentleness. Look for a godly and self-controlled young woman, and these qualities will be worth more to you than endless treasures. If you pursue the things of God, the other things will come as well. But if you ignore those things and rush after these material ones, you won't get either.
I therefore entreat you likewise not to seek after wealth and affluence, but a good disposition, and gentleness. Seek for a pious and self-denying damsel, and these will be to you better than countless treasures. If you seek the things of God, these others will come also; but if you pass by those, and hasten unto these, neither will these follow.
But someone will say, "Such a man became rich by his wife!" Are you not ashamed of bringing forward such examples? I would ten thousand times rather become a poor man, as I have heard many say, than gain wealth from a wife. For what can be more unpleasant than that wealth? What more painful than that abundance? What more shameful than to be notorious for this, and for everyone to say, "Such a man became rich by his wife"? I am passing over the domestic troubles—all that must necessarily result from this: the wife's pride, the servility, the conflicts, the reproaches of the servants. "The beggar, the ragged one, the base one, and sprung from base people. Why, what did he have when he came in? Don't all things belong to our mistress?" But you do not care at all about these words, for you are not even a free man. Since parasites likewise hear worse things than these and are not pained, neither are these men, but rather they pride themselves in their disgrace. And when we tell them of these things, one of them says, "Let me have something pleasant and sweet, and let it choke me." Alas! The devil—what proverbs he has brought into the world, with power to overturn the whole life of such people. See at least this same devilish and destructive saying—how full of ruin it is. For it means nothing else than these words: "Have no regard for what is honorable; have no regard for what is just; let all those things be cast aside; seek one thing alone, pleasure. Though the thing stifle you, let it be your choice; though everyone who meets you spurns you, though they smear your face with mud, though they drive you away as a dog, bear it all." And what else would swine say if they had a voice? What else would filthy dogs? But perhaps not even they would have said such things as the devil has persuaded men to rave.
But such a man, one will say, became rich by his wife! Are you not ashamed of bringing forward such examples? I had ten thousand times sooner become a poor man, as I have heard many say, than gain wealth from a wife. For what can be more unpleasing than that wealth? What more painful than the abundance? What more shameful than to be notorious from thence, and for it to be said by all, such a man became rich by a wife? For the domestic discomforts I pass by, all that must needs result from hence, the wife's pride, the servility, the strifes, the reproaches of the servants. The beggar, the ragged one, the base one, and sprung of base. Why, what had he when he came in? Do not all things belong to our mistress? But thou dost not care at all about these sayings, for neither are you a freeman. Since the parasites likewise hear worse things than these, and are not pained wherefore neither are these, but rather pride themselves in their disgrace; and when we tell them of these things, Let me have, says one of them, something pleasant and sweet, and let it choke me. Alas! The devil, what proverbs has he brought into the world, of power to overturn the whole life of such persons. See at least this self-same devilish and pernicious saying; of how much ruin it is full. For it means nothing else than these words, Have thou no regard to what is honorable; have thou no regard to what is just; let all those things be cast aside, seek one thing alone, pleasure. Though the thing stifle you, let it be your choice; though all that meet you spurn you, though they smear your face with mire, though they drive you away as a dog, bear all. And what else would swine say, if they had a voice? What else would filthy dogs? But perhaps not even they would have said such things, as the devil has persuaded men to rave.
Therefore I urge you, being aware of the foolishness of such words as these, to flee from such proverbs and to choose instead those in the Scriptures that are contrary to them.
Wherefore I entreat you, being conscious of the senselessness of such words as these, to flee such proverbs, and to choose out those in the Scriptures that are contrary to them.
But what are these contrary Scriptures? "Do not go after your lusts, and restrain yourself from your appetites" (Sirach 18:30). And concerning a prostitute, it is said in opposition to this proverb: "Give no attention to a wicked woman, for honey drips from the lips of a woman who is a prostitute, which for a time is pleasant to your throat, but afterward you will find it more bitter than gall and sharper than a two-edged sword." Let us listen to these latter teachings, not to those worldly proverbs. For from such proverbs come our base thoughts, our slavish thinking—from them men become like beasts, because in everything they follow after pleasure according to this proverb, which even without our arguments is ridiculous in itself. For once someone is choked, what benefit is there in the sweetness?
But what are these? Go not, it is said, after your lusts, and refrain yourself from your appetites. Sirach 18:30 And, touching an harlot again, it is said in opposition to this proverb, Give not heed to a bad woman: for honey drops from the lips of a woman that is an harlot, which, for a season, is luscious unto your throat; but afterwards you shall find it more bitter than gall, and sharper than a two-edged sword. Unto these last then let us listen, not unto those. For hence indeed spring our mean, hence our slavish thoughts, hence men become brutes, because in everything they will follow after pleasure according to this proverb, which, even without arguments of ours, is of itself ridiculous. For after one is choked, what is the gain of sweetness?
Stop, therefore, promoting such great absurdity and stoking hell and unquenchable fire. Let us look steadfastly (at last, though late) as we should, to the things to come, having removed the film from our eyes, so that we may both live the present life honorably and with much reverence and godly fear, and obtain the good things to come, through the grace and love toward humanity of our Lord Jesus Christ, to whom be glory forever and ever. Amen.
Cease, therefore, to set up such great absurdity, and to kindle hell and unquenchable fire; and let us look steadfastly (at length though late) as we ought, unto the things to come, having put away the film on our eyes, that we may both pass the present life honestly, and with much reverence and godly fear, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.