Opening
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Matthew 26:17-18.
On the first day of the Feast of Unleavened Bread, the disciples came to Jesus and asked, "Where do you want us to prepare for you to eat the Passover?" He replied, "Go into the city to a certain man and tell him, 'The Teacher says: My time is near. I will celebrate the Passover at your house with my disciples.'"
Now the first day of the feast of unleavened bread the disciples came to Jesus, saying, Where will You that we prepare for You to eat the Passover? And He said, Go into the city to such a man, and say unto him, The Master says, My time is at hand; I will keep the Passover at your house with My disciples.
By "the first day of the feast of unleavened bread," he means the day before that feast, because they customarily reckon the day from evening onward. He is referring to the day on which, during the evening, the Passover lamb had to be killed (see John 13:1), which was the fifth day of the week when they came to Him. One Gospel calls it "the day before the feast of unleavened bread" (Luke 22:7), speaking of the time when they came to Him, while another says, "Then came the day of unleavened bread, when the Passover must be killed." By the word "came," it means "it was near, it was at the doors," clearly referring to that evening. Since they began counting from the evening, each Gospel writer adds "when the Passover was killed."
By the first day of the feast of unleavened bread, he means the day before that feast; for they are accustomed always to reckon the day from the evening, and he makes mention of this in which in the evening the passover must be killed; John 13:1 for on the fifth day of the week they came unto Him. And this one calls the day before the feast of unleavened bread, Luke 22:7 speaking of the time when they came to Him, and another says on this wise, Then came the day of unleavened bread, when the passover must be killed; by the word came, meaning this, it was near, it was at the doors, making mention plainly of that evening. For they began with the evening, wherefore also each adds, when the passover was killed.
And they say, "Where do you want us to prepare for you to eat the Passover?" So even from this it is clear that He had no house, no place to stay; and I suppose they did not either. For surely they would have asked Him to come to their place. But they did not have one either, having now given up all things.
And they say, Where will You that we prepare for You to eat the passover? So even from this it is manifest, that He had no house, no place of sojourning; and I suppose neither had they. For surely they would have entreated him to come there. But neither had they any, having now parted with all things.
But why did He keep the Passover? To show by all things until the last day that He is not opposed to the law.
But wherefore did He keep the passover? To indicate by all things unto the last day, that He is not opposed to the law.
And why does He send them to someone they do not know? To show by this that He could have avoided suffering. For if He could sway this man's mind simply by words so that the man received them, what could He not have done to those who crucified Him, if He had not willed to suffer? And what He did concerning the donkey, He did here also. For there too He says, "If anyone says anything to you, you shall say, 'The Lord has need of them'" (Matthew 21:3), and likewise here, "The Teacher says, 'I will keep the Passover at your house.'" But I am amazed not only that he received Him though He was unknown, but that he was willing to bring such enmity and implacable hostility upon himself, despising the hostility of the crowd.
And for what possible reason does He send them to an unknown person? To show by this also that He might have avoided suffering. For He who prevailed over this man's mind, so that he received them, and that by words; what would He not have done with them that crucified Him, if it had been His will not to suffer? And what He did about the ass, this He did here also. For there too He says, If any man say anything unto you, you shall say, that the Lord has need of them; Matthew 21:3 and so likewise here, The Master says, I will keep the passover at your house. But I marvel not at this only, that he received Him, being unknown, but that expecting to bring upon himself such enmity and implacable hostility, he despised the enmity of the multitude.
After this, since they did not know him, He gave them a sign, just as the prophet did concerning Saul, saying, "You will find someone going up and carrying a bottle," and here, carrying a pitcher. And see again the display of His power. For He did not only say, "I will keep the Passover," but He also adds something else: "My time is at hand." And He did this both to continually remind His disciples of the passion, so that through the repeated prediction they would be prepared for what was going to happen, and at the same time to show to themselves, to the man who was receiving Him, and to all the Jews—which I have often mentioned—that He does not come to His passion involuntarily. And He adds "with my disciples" so that the preparation would be adequate and the man would not think that He was hiding.
After this, because they knew him not, He gave them a sign, like as the prophet touching Saul, saying, You shall find one going up and carrying a bottle; 1 Samuel 10:3 and here, carrying a pitcher. And see again the display of his power. For He did not only say, I will keep the passover, but He adds another thing also, My time is at hand. And this He did, at once continually reminding His disciples of the passion, so that exercised by the frequency of the prediction, they should be prepared for what was to take place; and at the same time to show to themselves, and to him that was receiving Him, and to all the Jews, which I have often mentioned, that not involuntarily does He come to His passion. And He adds, with my disciples, in order that both the preparation should be sufficient, and that the man should not suppose that He was concealing Himself.
Now when evening had come, He sat down with the twelve disciples. Oh, the shamelessness of Judas! For he too was present there and came to share in both the mysteries and the meal. He was exposed right there at the table, though even if he had been a wild beast, this should have tamed him.
Now when the evening had come, He sat down with the twelve disciples. Oh the shamelessness of Judas! For he too was present there, and came to partake both of the mysteries, and of the meal, and is convicted at the very table, when although he had been a wild beast, he would have become tame.
For this reason the evangelist also indicates that while they are eating, Christ speaks of His betrayal, so that by both the timing and the shared table he might reveal the wickedness of the traitor.
For this cause the evangelist also signifies, that while they are eating, Christ speaks of His betrayal, that both by the time and by the table he might show the wickedness of the traitor.
For when the disciples had done what Jesus commanded them, and when evening came, He sat down with the twelve. And as they were eating, He said, we are told, "Truly, I tell you that one of you will betray me." And before the supper, He had even washed his feet. And see how He spares the traitor. For He did not say, "This particular person will betray me," but rather, "one of you," so as to give him opportunity for repentance through concealment. And He chooses to alarm all for the sake of saving this man. "One of you," He says, "the twelve who are always present with me, whose feet I washed, to whom I promised so many things."
For when the disciples had done, as Jesus had appointed them, when the evening had come, He sat down with the twelve. And as they did eat, He said, we are told, Verily, I say unto you, that one of you shall betray me. And before the supper, He had even washed his feet. And see how He spares the traitor. For He said not, such a one shall betray me; but, one of you, so as again to give him power of repentance by concealment. And He chooses to alarm all, for the sake of saving this man. Of you, the twelve, says He, that are everywhere present with me, whose feet I washed, to whom I promised so many things.
Unbearable grief then took hold of that holy group. John tells us they were uncertain and looked at one another, and each of them asked in fear about himself, even though they were conscious of no such thing. But this evangelist says that being extremely sorrowful, they began every one of them to say to Him, "Is it I, Lord?" And He answered and said, "He it is, to whom I shall give a sop, when I have dipped it."
Intolerable sorrow thereupon seized that holy company. And John indeed says, they were in doubt, and looked one upon another, and each of them asked in fear concerning himself, although conscious to themselves of no such thing. But this evangelist says, that being exceeding sorrowful, they began every one of them to say unto Him, Is it I, Lord? Matthew 26:22 And He answered and said, He it is, to whom I shall give a sop, when I have dipped it.
Notice when He revealed him. It was when He wanted to free the rest from this trouble, for they were nearly dead with fear, which is why they kept asking their questions urgently. But He did this not only because He wanted to deliver them from their distress, but also because He wanted to reform the traitor. For since the traitor had heard it many times in general terms and remained incorrigible, being past feeling, He decided to make him feel more by unmasking him.
Mark at what time He discovered him. It was when it was His will to deliver the rest from this trouble, for they were even dead with the fear, wherefore also they were instant with their questions. But not only as desiring to deliver them from their distress He did this, but also as willing to amend the traitor. For since after having often heard it generally, he continued incorrigible, being past feeling, He being minded to make him feel more, takes off his mask.
When they were sorrowful and began to say, "Is it I, Lord?" He answered and said, "The one who dips with me in the dish, he will betray me. The Son of Man goes, as it is written of Him, but woe to that man by whom the Son of Man is betrayed. It would have been good for that man if he had not been born."
For when being sorrowful they began to say, Is it I, Lord? He answered and said, He that dips with me in the dish, the same shall betray me. The Son of Man goes, as it is written of Him, but woe to the man by whom the Son of Man is betrayed. It had been good for that man if he had not been born.
Some people say that Judas was so bold and disrespectful that he dipped his hand in the dish with his Master. But it seems to me that Christ did this deliberately to shame him even more and to bring him to a better frame of mind. For this action too carries additional significance.
Now some say that he was so bold as not to honor his Master, but to dip with Him: but to me Christ seems to have done this too, to shame him the more, and bring him over to a better disposition. For this act again has something more in it.
We should not let these things pass by carelessly, but rather they should be firmly planted in our minds, and then anger would never find a place.
2. But these things we ought not to pass by at random, but they should be instilled in our minds, and wrath would find no place at any time.
For who, remembering that supper and the traitor sitting at the table with the Savior of all, and seeing Him who was about to be betrayed reasoning so gently, would not put away all poison of wrath and anger? See in any case how gently He conducts Himself toward him: "The Son of Man goes, as it is written of Him."
For who, bearing in mind that supper, and the traitor sitting at meat with the Saviour of all, and Him who was to be betrayed thus meekly reasoning, would not put away all venom of wrath and anger? See at any rate how meekly He conducts Himself towards him, The Son of Man goes, as it is written of Him.
He said these things both to reassure the disciples, so they would not think this was a sign of weakness, and to correct the traitor.
And these things again He said, both to restore the disciples, that they might not think the thing was a sign of weakness, and to amend the traitor.
But woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born. Notice again His indescribable gentleness in His rebukes. For not even here does He speak with harsh criticism, but rather as though showing compassion. He says this in a veiled way again, and yet not only his earlier foolishness but also his later shamelessness deserved the greatest anger. For after this exposure he says, Is it I, Lord? What lack of awareness! He asks, even though he is conscious of such things. For the evangelist, marveling at his boldness, says this. What then does the most gentle and mild Jesus say? You say. And yet He could have said, O you unholy one, you completely unholy one; cursed and profane; so long in labor with evil, who have gone your way and made satanic agreements and have agreed to receive money and have been exposed by me as well, do you still dare to ask? But He said none of these things. Instead, what? You say—establishing for us limits and rules of patience.
But woe unto that man by whom the Son of Man is betrayed! It had been good for that man if he had not been born. See again in His rebukes His unspeakable meekness. For not even here with invective, but more in the way of compassion, does He apply what He says, but in a disguised way again; and yet not his former senselessness only, but his subsequent shamelessness was deserving of the utmost indignation. For after this conviction he says, Is it I, Lord? Oh insensibility! He inquires, when conscious to himself of such things. For the evangelist too, marvelling at his boldness, says this. What then says the most mild and gentle Jesus? You say. And yet He might have said, O thou unholy, thou all unholy one; accursed, and profane; so long a time in travail with mischief, who hast gone your way, and made satanical compacts, and hast agreed to receive money, and hast been convicted by me too, do you yet dare to ask? But none of these things did He say; but how? You say? fixing for us bounds and rules of long suffering.
But someone will say, "If it was written that He was to suffer these things, why is Judas blamed, since he did what was written?" But he acted not with this intent, but from wickedness. For if you do not inquire into the motive, you will even deliver the devil from the charges against him. But these things are not so, they are not so. For both the one and the other deserve countless punishments, even though the world was saved. For it was not the treason of Judas that worked out salvation for us, but the wisdom of Christ and the good planning of His excellent skill, using the wickedness of others for our benefit.
But some one will say, Yet if it was written that He was to suffer these things, wherefore is Judas blamed, for he did the things that were written? But not with this intent, but from wickedness. For if you inquire not concerning the motive, you will deliver even the devil from the charges against him. But these things are not, they are not so. For both the one and the other are deserving of countless punishments, although the world was saved. For neither did the treason of Judas work out salvation for us, but the wisdom of Christ, and the good contrivance of His fair skill, using the wickednesses of others for our advantage.
What then, one may say, if Judas had not betrayed Him, would not another have betrayed Him? And what does this have to do with the question? Because if Christ must be crucified, it must be by means of someone, and if by someone, surely by such a person as this. But if all had been good, the dispensation on our behalf would have been hindered. Not so. For the All-wise knows how He shall bring about our benefits, even if this had happened. For His wisdom is rich in resources and incomprehensible. So for this reason, that no one might suppose that Judas had become a minister of the dispensation, He declares the wretchedness of the man. But someone will say again, And if it would have been good if he had never been born, why did He allow both this man and all the wicked to come into the world? When you ought to blame the wicked, because having the power not to become such as they are, they have become wicked, you leave this aside and busy yourself and are curious about the things of God—although knowing that it is not by necessity that anyone is wicked.
What then, one may say, though Judas had not betrayed Him, would not another have betrayed Him? And what has this to do with the question? Because if Christ must needs be crucified, it must be by the means of some one, and if by some one, surely by such a person as this. But if all had been good, the dispensation in our behalf had been impeded. Not so. For the Allwise knows how He shall bring about our benefits, even had this happened. For His wisdom is rich in contrivance, and incomprehensible. So for this reason, that no one might suppose that Judas had become a minister of the dispensation, He declares the wretchedness of the man. But some one will say again, And if it had been good if he had never been born, wherefore did He suffer both this man, and all the wicked, to come into the world? When you ought to blame the wicked, for that having the power not to become such as they are, they have become wicked, you leave this, and busiest yourself, and art curious about the things of God; although knowing that it is not by necessity that any one is wicked.
Someone might say that only good people should be born, and then there would be no need for hell, punishment, vengeance, or any trace of vice. Instead, wicked people either should not be born at all, or if they are born, they should immediately die.
But the good only should be born, he would say, and there were no need of hell, nor punishment, nor vengeance, nor trace of vice, but the wicked should either not be born at all, or being born should straightway depart.
First of all, it would be good to remind you of what the apostle said: "But who are you, O man, to argue back against God? Will what is formed say to the one who formed it, 'Why did you make me this way?'"
First then, it were well to repeat to you the saying of the apostle, Nay but, O man, who are you that repliest against God? Shall the thing formed say to Him that formed it, Why have You made me thus?
But if you still demand reasons, we would say this: that good people are more admired for being among the bad, because their patience and great self-control are then most clearly shown. But by saying these things, you take away the opportunity for their struggles and conflicts. "What then," someone says, "are others punished so that these may appear good?" God forbid—rather, they are punished for their own wickedness. For they did not become wicked because they were brought into the world, but because of their own wickedness; therefore they are also punished. For how could they not deserve punishment, seeing they have so many teachers of virtue and gain nothing from them? For just as the noble and good are worthy of double honor—both because they became good and because they took no harm from the wicked—so also the worthless deserve twofold punishment, both because they became wicked when they might have become good (as is shown by those who have become such), and because they gained nothing from the good.
But if you still demandest reasons, we would say this, that the good are more admired for being among the bad; because their long-suffering and great self-command is then most shown. But you take away the occasion of their wrestlings, and conflicts, by saying these things. What then, in order that these may appear good, are others punished? says he. God forbid, but for their own wickedness. For neither because they were brought into the world did they become wicked, but on account of their own wickedness; wherefore also they are punished. For how should they fail to be deserving of punishment, seeing they have so many teachers of virtue, and gain nothing therefrom. For like as the noble and good are worthy of double honor, because they both became good, and took no hurt from the wicked; so also the worthless deserve twofold punishment, both because they became wicked, when they might have become good (they show it who have become such), and because they gained nothing from the good.
But let's see what this wretched man says when convicted by his Master. What does he say? "Is it I, Rabbi?" Matthew 26:25 And why didn't he ask this from the beginning? He thought to escape detection because it was said, "one of you"; but when He had made him manifest, he dared to ask again, trusting in the clemency of his Master, that He would not convict him.
But let us see what says this wretched man, when convicted by his Master. What then says he? Is it I, Rabbi? Matthew 26:25 And why did he not ask this from the beginning? He thought to escape knowledge by its being said, one of you; but when He had made him manifest, he ventured again to ask, confiding in the clemency of his Master, that He would not convict him.
What blindness! Where has it led him? This is what greed does—it makes people foolish and senseless, even reckless, and turns them into dogs instead of human beings, or rather even more savage than dogs, and into devils after being dogs. This man received the devil into himself even while plotting his betrayal, but he betrayed Jesus even while Jesus was doing him good, having already become a devil in his will. For this is what the insatiable desire for gain does to people—it drives them out of their minds, strikes them with frenzy, and makes them completely devoted to profit, just as happened with Judas.
3. O blindness! Whereunto has it led him? Such is covetousness, it renders men fools and senseless, yea reckless, and dogs instead of men, or rather even more fierce than dogs, and devils after being dogs. This man at least received unto him the devil even when plotting against him, but Jesus, even when doing him good, he betrayed, having already become a devil in will. For such does the insatiable desire of gain make men, out of their mind, frenzy-smitten, altogether given up to gain, as was the case even with Judas.
But how do Matthew and the other evangelists say that when Judas made the agreement about the betrayal, the devil seized him, while John says that after the piece of bread, Satan entered into him? And John himself knew this, because earlier he says, "The devil having already put it into the heart of Judas to betray Him." How then does he say, "After the piece of bread Satan entered into him"? Because Satan does not enter suddenly or all at once, but first tests extensively, which is exactly what happened here. For after testing him in the beginning and assaulting him quietly, once Satan saw that Judas was ready to receive him, he then fully breathed himself into him and completely gained control of him.
But how do Matthew and the other evangelists say, that, when he made the agreement touching the treason, then the devil seized him; but John, that after the sop Satan entered into him. John 13:27 And John himself knew this, for further back he says, The devil having now put into the heart of Judas, that he should betray Him. How then does he say, After the sop Satan entered into him? Because he enters not in suddenly, nor at once, but makes much trial first, which accordingly was done here also. For after having tried him in the beginning, and assailed him quietly, after that he saw him prepared to receive him, he thenceforth wholly breathed himself into him, and completely got the better of him.
But how could they have been eating the Passover contrary to the law if they were reclining at table? For they should not have eaten it while reclining. What then can be said? That after eating it, they then reclined for the banquet.
But how, if they were eating the passover, did they eat it contrary to the law? For they should not have eaten it, sitting down to their meat. Exodus 12:11 What then can be said? That after eating it, they then sat down to the banquet.
But another evangelist says that on that evening He not only ate the passover, but also said, "With desire I have desired to eat this passover with you," that is, in that year. For what reason? Because at that time the salvation of the world was to be accomplished, the mysteries were to be handed on, and the causes of sorrow were to be removed by His death—so much did He welcome the cross. But nothing softened the savage monster, nor moved him, nor shamed him. He declared him wretched, saying, "Woe to that man." He alarmed him again, saying, "It were good for him if he had not been born." He put him to shame, saying, "To whom I shall give a sop, when I have dipped it." And none of these things restrained him, but he was seized by greed, as by some madness, or rather by a more serious disease. For indeed this is the more serious madness.
But another evangelist says, that on that evening He not only ate the passover, but also said, With desire I have desired to eat this passover with you, Luke 22:15 that is, on that year. For what reason? Because then the salvation of the world was to be brought about, and the mysteries to be delivered, and the subjects of sorrow to be done away with by His death; so welcome was the cross to Him. But nothing softened the savage monster, nor moved, nor shamed him. He pronounced him wretched, saying, Woe to that man. He alarmed him again, saying, It were good for him if he had not been born. He put him to shame, saying, To whom I shall give a sop, when I have dipped it. And none of these things checked him, but he was seized by covetousness, as by some madness, or rather by a more grievous disease. For indeed this is the more grievous madness.
For what madman would act like this? He did not pour out foam from his mouth, but he poured out the murder of his Lord. He did not twist his hands in convulsions, but stretched them out to receive the price of precious blood. Therefore his madness was even greater, because he was mad while being in his right mind.
For what would the madman do like this? He poured not forth foam out of his mouth but he poured forth the murder of his Lord. He distorted not his hands, but stretched them out for the price of precious blood. Wherefore his madness was greater, because he was mad being in health.
But you say he does not utter meaningless sounds. And what could be more meaningless than these words: "What will you give me, and I will deliver Him to you?" (Matthew 26:15). I will deliver—the devil spoke through that mouth. But you say he did not strike the ground with his feet while struggling? No, how much better to struggle in that way than to stand upright like this. But you say he did not cut himself with stones? Yet how much better than to do such things as these!
But he does not utter do you say, sounds without meaning. And what is more without meaning than this language. What will you give me, and I will deliver Him unto you? Matthew 26:15 I will deliver, the devil spoke by that mouth. But he did not smite the ground with his feet struggling? Nay, how much better so to struggle, than thus to stand upright. But do you say, he did not cut himself with stones? Yet how much better, than to do such things as these!
Will you allow us to bring forward the demon-possessed person and the greedy person, and make a comparison between the two? But let no one take what is being done as a personal reproach. For we are not reproaching human nature, but lamenting the action. The demon-possessed person was never clothed, cutting himself with stones, and running, he rushes over rough paths, driven headlong by the devil. Do these things not seem dreadful? What then if I show that the greedy person does things more terrible than these to his own soul, and to such a degree more terrible that the first things are considered child's play in comparison? Will you then avoid this plague? Come, let us see if they are in any way in a more tolerable state than the demon-possessed. They are not, but are actually in a more terrible condition. Indeed, they are more shameful than ten thousand naked people. For it would be far better to be naked in terms of clothing than to go about clothed with the fruits of greed, like those who celebrate the orgies for Bacchus. For just as those celebrants wear madmen's masks and clothes, so do these greedy people. And just as the nakedness of the demon-possessed is caused by madness, so madness produces this clothing, and the clothing is more miserable than the nakedness.
Will ye, that we bring forward the possessed and the covetous, and make a comparison between the two. But let no one account what is done a reproach to himself. For we do not reproach the nature, but we lament the act. The possessed was never clad with garments, cutting himself with stones, and running, he rushes over rough paths, driven headlong of the devil. Do not these things seem to be dreadful? What then, if I shall show the covetous doing more grievous things than these to their own soul, and to such a degree more grievous, that these are considered child's play compared with those. Will you indeed shun the pest? Come then, let us see if they are in any respect in a more tolerable state than they. In none, but even in a more grievous condition; for indeed they are more objects of shame than ten thousand naked persons. For it were far better to be naked as to clothing, than being clad with the fruits of covetousness, to go about like them that celebrate the orgies for Bacchus. For like as they have on madmen's masks and clothes, so have these also. And much as the nakedness of the possessed is caused by madness, so does madness produce this clothing, and the clothing is more miserable than the nakedness.
And I will now try to prove this. Among mad people themselves, who would we say is more insane: someone who cuts himself, or someone who harms both himself and those who encounter him? It's completely clear that it's the latter. So while madmen strip themselves of their clothing, these people strip everyone they meet. Moreover, these people tear their clothes to pieces. And how willingly would each of those who are harmed agree to have his garment torn rather than be stripped of all his possessions?
And this I will hereby endeavor to prove. For whom should we say was more mad, among madmen themselves; one who should cut himself, or one who together with himself should hurt those who met him? It is quite clear that it is this last. The madmen then strip themselves of their clothing, but these all that meet them. But these tear their clothes to pieces. And how readily would every one of those that are injured consent that his garment should be torn, rather than be stripped of all his substance?
But those madmen do not strike people in the face. Actually, the greedy do even this, and if not all of them, still they all inflict more severe pains on the belly through hunger and poverty.
But those do not aim blows at the face. In the first place, the covetous do even this, and if not all, yet do all inflict by famine and penury more grievous pains on the belly.
But those do not bite with their teeth. If only it were with teeth, and not with the darts of covetousness that are fiercer than teeth. For their teeth are weapons and darts. Who will feel more pain—the one who was bitten once and immediately healed, or the one who is forever consumed by the teeth of poverty? For poverty, when it is involuntary, is more grievous than a furnace or a wild beast.
But those bite not with the teeth. Would that it were with teeth, and not with the darts of covetousness fiercer than teeth. For their teeth are weapons and darts. For who will feel most pained, he that was bitten once, and straightway healed, or he that is for ever eaten up by the teeth of penury? For penury when involuntary is more grievous than furnace or wild beast.
But those who oppress the poor do not rush into the wilderness like people possessed by demons. If only they did overrun the deserts and not the cities, then everyone in the cities would enjoy security. For in this respect too, they are more unbearable than all the insane, because they do in the cities the very things that demon-possessed people do in the deserts. They turn the cities into deserts, and just as in a desert where there is no one to stop them, they plunder the possessions of everyone.
But those rush not into the deserts like the possessed of devils. Would it were the deserts, and not the cities, that they overran, and so all in the cities enjoyed security. For now in this respect again, they are more intolerable than all the insane, because they do in the cities these things which the others do in the deserts, making the cities deserts, and like as in a desert, where there is none to hinder, so plundering the goods of all men.
But they do not throw stones at people they meet. And what does this matter? It would be easy to avoid stones; but who can easily avoid the wounds they inflict on the wretched poor through paper and ink, composing writings full of countless blows, from among those who encounter them?
But they do not pelt with stones them that meet them. And what is this? Of stones it were easy to beware; but of the wounds which by paper and ink they work to the wretched poor (framing writings full of blows without number), who, out of those that fall in with them, can ever easily beware?
And let us see also what they do to themselves. They walk naked up and down the city, for they have no garment of virtue. But if this does not seem to them to be a disgrace, this again is because of their extreme madness, for they have no feeling of the unseemliness. While they are ashamed of having their body naked, they carry their soul about naked and glory in it. And if you wish, I will tell you also the cause of their insensibility. What then is the cause? They are naked among many who are likewise naked, so they are not ashamed, just as we are not ashamed in the baths. So if there were many clothed with virtue, then their shame would appear more clearly. But now this above all is a worthy subject for many tears: that because the bad are many, bad things are not even considered a disgrace. For besides everything else, the devil has brought about this too, preventing them from even obtaining a sense of their evil deeds. By the multitude of those who practice wickedness, he throws a shade over their disgrace. For if such a person were in the midst of a multitude of persons practicing self-restraint, he would see his nakedness more clearly.
4. And let us see also what they do to themselves. They walk naked up and down the city, for they have no garment of virtue. But if this does not seem to them to be a disgrace, this again is of their exceeding madness, for that they have no feeling of the unseemliness, but while they are ashamed of having their body naked, they bear about the soul naked, and glory in it. And if you wish, I will tell you also the cause of their insensibility. What then is the cause? They are naked among many that are thus naked, wherefore neither are they ashamed, like as neither are we in the baths. So that if indeed there were many clothed with virtue, then would their shame appear more. But now this above all is a worthy subject for many tears, that because the bad are many, bad things are not even esteemed as a disgrace. For besides the rest, the devil has brought about this too, not to allow them to obtain even a sense of their evil deeds, but by the multitude of them that practise wickedness, to throw a shade over their disgrace; since if it came to pass that he was in the midst of a multitude of persons practising self-restraint, such a one would see his nakedness more.
That they are more naked than the demon-possessed is clear from these things. And that they go into the deserts—no one could deny this either. For the wide and broad way is more deserted than any desert. Though it has many who travel on it, yet none of them are truly human, but rather serpents, scorpions, wolves, adders, and asps. Such are those who practice wickedness. And this way is not only a desert, but far more rugged than the path of the mad. This is evident in the following way: rocks, ravines, and cliffs do not wound those who climb them as much as robbery and greed wound the souls of those who practice them.
That they are more naked than the possessed is evident from these things; and that they go into the deserts, neither this again could any one gainsay. For the wide and broad way is more desert than any desert. For though it have many that journey on it, yet none from among men, but serpents, scorpions, wolves, adders, and asps. Such are they that practise wickedness. And this way is not only desert, but much more rugged than that of the mad. And this is hereby evident. For stones and ravines and crags do not so wound those that mount them, as robbery and covetousness the souls that practise them.
That they live by the tombs like the possessed—or rather that they themselves are tombs—is plain from this. What is a tomb? A stone with a dead body lying in it. How then do these men's bodies differ from those stones? In fact, they are more miserable than stones. For it is not a stone containing a dead body, but a body more insensitive than stones, carrying around a dead soul. Therefore one would not be wrong in calling them tombs. For our Lord also called the Jews this for exactly this reason; He went on to say, "Their inward parts are full of ravening and covetousness."
And that they live by the tombs, like the possessed, or rather that they themselves are tombs, is plain by this. What is a tomb? A stone having a dead body lying in it. Wherein then do these men's bodies differ from those stones? Or rather, they are more miserable even than they. For it is not a stone containing a dead body, but a body more insensible than stones, bearing about a dead soul. Wherefore one would not be wrong in calling them tombs. For so did our Lord too call the Jews, for this reason most especially; He went on at least to say, Their inward parts are full of ravening and covetousness.
Would you like me to show you next how they also cut their heads with stones? Where, I ask you, will you first learn this? From things here and now, or from things to come? But they pay little attention to the things to come, so we must speak about the things here and now. For aren't anxieties more painful than many stones—not wounding heads but consuming a soul? They are afraid that what came into their house unjustly might justly leave; they tremble in fear of the worst evils; they are angry and provoked, both against their own household and against strangers. Now despondency, now fear, now anger comes upon them one after another, and they are like people crossing one cliff after another. They eagerly look every day for what they have not yet acquired. Therefore they take no pleasure in what they have, both because they feel no confidence that it is secure and because their whole mind is fixed on what they have not yet seized. And just as someone who is constantly thirsty feels no pleasure even if he drinks from ten thousand fountains—because he is not satisfied—so also these people, far from feeling pleasure, are actually tormented the more they heap things around themselves, because they set no limit to such desire.
Would ye that I show next, how they also cut their heads with stones? Whence then first, I pray you, will you learn this? From the things here, or from the things to come? But of the things to come they have not much regard; we must speak then of the things here. For are not anxieties more grievous than many stones, not wounding heads, but consuming a soul. For they are afraid, lest those things should justly go forth out of their house, which have come unto them unjustly; they tremble in fear of the utmost ills, are angry, are provoked, against those of their own house, against strangers; and now despondency, now fear, now wrath, comes upon them in succession, and they are as if they were crossing precipice after precipice, and they are earnestly looking day by day for what they have not yet acquired. Wherefore neither do they feel pleasure in the things they have, both by reason of not feeling confidence about the security of them, and because with their whole mind they are intent upon what they have not yet seized. And like as one continually thirsting, though he should drink up ten thousand fountains, feels not the pleasure, because he is not satisfied; so also these, so far from feeling pleasure, are even tormented, the more they heap around themselves; from their not feeling any limit to such desire.
And things are like this here; but let us also speak of the day to come. For even though they pay no attention, it is still necessary for us to speak. On that coming day, one will see such people everywhere undergoing punishment. For when He says, "I was hungry, and you gave me nothing to eat; I was thirsty, and you gave me nothing to drink" (Matthew 25:42), He is punishing these people; and when He says, "Depart into the eternal fire prepared for the devil," He is sending there those who make bad use of riches. And the wicked servant who does not give his fellow servants the goods of his Lord is among these people, as is the one who buried his talent, and the five virgins.
And things here are like this; but let us speak also of the day to come. For though they give not heed, yet it is necessary for us to speak. In the day to come then, one will see everywhere such men as these undergoing punishment. For when He says, I was an hungered, and you gave me no meat; I was thirsty, and you gave me no drink; Matthew 25:42 He is punishing these; and when He says, Depart into the eternal fire prepared for the devil, He is sending there them that make a bad use of riches. And the wicked servant, who gives not to his fellow-servants the goods of his Lord, is of the number of these men, and he that buried his talent, and the five virgins.
Wherever you go, you will see the covetous being punished. Now they will hear, "There is a void between us and you"; now, "Depart from me into the fire that is prepared." And now being cut in two, they will go away where there is gnashing of teeth, and from every place you can see them driven out and finding no place anywhere, but gathered in hell alone.
And wherever you shall go, you will see the covetous punished. And now they will hear, There is a void between us and you; now, Depart from me into the fire that is prepared. Matthew 25:41 And now being cut asunder, they will go away, where there is gnashing of teeth, and from every place one may see them driven, and finding a place nowhere, but gathered in hell alone.
What then is the benefit of right faith for our salvation when we hear these things? There we find gnashing of teeth, outer darkness, the fire prepared for the devil, being cut in two, and being driven away. Here we find enmities, evil speech, slanders, dangers, anxieties, schemes, being hated by all, being despised by all, even by the very people who seem to flatter us. For just as good people are admired not only by the good but even by the wicked, so bad people are hated not only by the good but also by the worthless. And to prove this is true, I would gladly ask the covetous whether they do not feel hostility toward one another, whether they do not consider such people more their enemies than those who have done them the greatest wrong, whether they do not also accuse themselves, and whether they do not consider it an insult if anyone brings this reproach upon them. For indeed this is an extreme reproach and a sure proof of great wickedness. If you cannot bring yourself to despise wealth, what will you ever overcome? Lust, or the mad desire for glory, or anger, or wrath? And how could anyone be convinced of it? For regarding lust, anger, and wrath, many attribute these even to the body's temperament, and medical scholars trace their excesses to this. They say that a person with a hotter and more sluggish temperament is more lustful, but one who tends toward a drier kind of bad temperament is eager, irritable, and wrathful. But concerning covetousness, no one has ever heard them say any such thing. The disease is entirely the result of mere laziness and a soul that has lost all feeling.
5. What then is the use of the right faith to us for salvation, when we hear these things? There, gnashing of teeth, and outer darkness, and the fire prepared for the devil, and to be cut asunder, and to be driven away; here, enmities, evil speakings, slanders, perils, cares, plots, to be hated of all, to be abhorred of all, even of the very persons that seem to flatter us. For as good men are admired not by the good only but even by the wicked; so bad men, not the good only, but also the worthless, hate. And in proof that this is true, I would gladly ask of the covetous, whether they do not feel painfully one toward another; and account such more their enemies than those that have done them the greatest wrong; whether they do not also accuse themselves, whether they do not account the thing an affront, if any one brings this reproach upon them. For indeed this is an extreme reproach, and a sure proof of much wickedness; for if you dost not endure to despise wealth, of what will you ever get the better? Of lust, or of the mad desire of glory, or anger, or of wrath? And how would any be persuaded of it? For as to lust, and anger, and wrath, many impute it even to the temperament of the flesh, and to this do students of medicine refer the excesses thereof; and him that is of a more hot and languid temperament, they affirm to be more lustful; but him that runs out into a drier kind of ill temperament, eager, and irritable, and wrathful. But with respect to covetousness, no one ever heard of their having said any such thing. So entirely is the pest the effect of mere remissness, and of a soul past feeling.
Therefore, I urge you, let us make every effort to correct all such things and to redirect the passions that attack us at every stage of life. But if in every part of our life we sail past the hard work of virtue, suffering shipwrecks everywhere, when we arrive at the harbor empty of spiritual cargo, we will suffer extreme punishment. For our present life is like a vast ocean. And just as in the actual sea there are different bays exposed to different storms—the Aegean is dangerous because of the winds, the Tyrrhenian strait because of its narrow space, the Charybdis near Africa because of the shallow waters, the Propontis outside the Euxine Sea because of its violence and currents, the areas beyond Cadiz because of the desolation, tracklessness, and unexplored regions there, and other parts for other reasons—so it is also in our life.
Therefore, I beseech you, let us give diligence to amend all such things, and to give an opposite direction to the passions that come upon us in every age. But if in every part of our life we sail past the labors of virtue, everywhere undergoing shipwrecks; when we have arrived at the harbor destitute of spiritual freight, we shall undergo extreme punishment. For our present life is an outstretched ocean. And as in the sea here, there are different bays exposed to different tempests, and the Ægean is difficult because of the winds, the Tyrrhenian strait because of the confined space, the Charybdis that is by Africa because of the shallows, the Propontis, which is without the Euxine sea, on account of its violence and currents, the parts without Cadiz because of the desolation, and tracklessness, and unexplored places therein, and other portions for other causes; so also is it in our life.
And the first sea we encounter is that of our childhood, which has much storminess because of its foolishness and instability, because it is not steadfast. Therefore we also set over it guides and teachers, by our diligence adding what is lacking to nature, just as there by the pilot's skill.
And the first sea to view is that of our childish days, having much tempestuousness, because of its folly, its facility, because it is not steadfast. Therefore also we set over it guides and teachers, by our diligence adding what is wanting to nature, even as there by the pilot's skill.
After this age comes the sea of youth, where the winds are violent as in the Aegean, with lust growing stronger in us. This age especially lacks correction, not only because a person is attacked more fiercely, but also because his faults are not corrected, since both teacher and guide withdraw at that point. When the winds blow more fiercely, the pilot is weaker, and there is no one to help, consider how great the storm is.
After this age succeeds the sea of the youth, where the winds are violent as in the Ægean, lust increasing upon us. And this age especially is destitute of correction; not only because he is beset more fiercely, but also because his faults are not reproved, for both teacher and guide after that withdraw. When therefore the winds blow more fiercely, and the pilot is more feeble, and there is no helper, consider the greatness of the tempest.
After this comes another period of life, that of men, in which household cares press upon us, when there is a wife, marriage, the fathering of children, and managing a household, along with a thick barrage of worries. At this time especially both greed and envy flourish.
After this there is again another period of life, that of men, in which the cares of the household press upon us, when there is a wife, and marriage, and begetting of children, and ruling of a house, and thick falling showers of cares. Then especially both covetousness flourishes and envy.
When we pass through each stage of our life in such shipwrecks, how will we be adequate for this present life? How will we escape future punishment? For when we first learn nothing healthy in our earliest age, and then do not practice self-control in youth, and when we reach adulthood do not overcome greed, we come to old age as to a ship's hold full of foul water. Having made the vessel of the soul weak through all these shocks, with its planks pulled apart, we will arrive at that harbor carrying much filth instead of spiritual goods. We will provide laughter to the devil but lamentation for ourselves, and bring upon ourselves unbearable punishments.
When then we pass each part of our life with shipwrecks, how shall we suffice for the present life? How shall we escape future punishment. For when first in the earliest age we learn nothing healthful, and then in youth we do not practise sobriety, and when grown to manhood do not get the better of covetousness, coming to old age as to a hold full of bilgewater, and as having made the barque of the soul weak by all these shocks, the planks being separated, we shall arrive at that harbor, bearing much filth instead of spiritual merchandise, and to the devil we shall furnish laughter, but lamentation to ourselves, and bring upon ourselves the intolerable punishments.
To prevent these things from happening, let us strengthen ourselves in every way and resist all our passions. Let us cast out the desire for wealth, so that we may also obtain the good things to come, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory forever and ever. Amen.
That these things may not be, let us brace ourselves up on every side, and, withstanding all our passions, let us cast out the lust of wealth, that we may also attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory forever and ever. Amen.