Opening
Matthew 26:36-38.
Matt. XXVI. 36-38.
Then Jesus came with them to a place called Gethsemane, and said to the disciples, "Sit here while I go over there and pray." And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and deeply distressed. And He said to them, "My soul is overwhelmed with sorrow, even to the point of death. Stay here and keep watch with me."
Then comes Jesus with them unto a place called Gethsemane, and says unto the disciples, Sit ye here, while I go and pray yonder. And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy: and He says unto them, My soul is exceeding sorrowful, even unto death; tarry ye here, and watch with me.
Because they stayed close to Him and would not separate from Him, He says, "Stay here while I go away and pray." For it was His custom to pray apart from them. And He did this to teach us that in our prayers, we should arrange for silence and complete solitude.
Because they clung to Him inseparably, therefore He says, Tarry ye here, while I go away and pray. For it was usual with Him to pray apart from them. And this He did teaching us in our prayers, to prepare silence for ourselves and great retirement.
He takes the three disciples with Him and says to them, "My soul is deeply sorrowful, even to the point of death." Why doesn't He take all of them? So that they wouldn't be discouraged. But He takes these three because they had witnessed His glory. However, He leaves even these behind. Then He goes a little farther and prays, saying, "Father, if it is possible, let this cup pass from Me. Nevertheless, not what I will, but what You will." He comes back to them and finds them sleeping, and says to Peter, "What, couldn't you stay awake with Me for one hour? Stay awake and pray so that you don't enter into temptation. The spirit is truly willing, but the flesh is weak."
And He takes with Him the three, and says unto them, my soul is exceeding sorrowful, even unto death. Wherefore does He not take all with Him? That they might not be cast down; but these He takes that had been spectators of His glory. However, even these He dismisses: And He went on a little farther, and prays, saying, Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as You will. And He comes unto them, and finds them sleeping, and says unto Peter, What, could ye not watch with me one hour? Watch and pray, that you enter not into temptation; the spirit indeed is willing, but the flesh is weak.
Not without reason does He rebuke Peter most of all, even though the others had also slept, but to make him feel this too, for the reason I mentioned earlier. Then, because the others had also said the same thing (for when Peter said—these are the words—"Though I must die with You, I will not deny You," it is added that all the disciples said likewise), He addresses Himself to all of them, exposing their weakness. For those who were wanting to die with Him were not even able to stay awake while grieving with Him, but sleep overcame them.
Not without reason does He inveigh against Peter most, although the others also had slept; but to make him feel by this also, for the cause which I mentioned before. Then because the others also said the same thing (for when Peter had said (these are the words), Though I must die with You, I will not deny You; likewise also, it is added, said all the disciples); Matthew 26:36 He addresses Himself to all, convicting their weakness. For they who are desiring to die with Him, were not then able so much as to sorrow with Him wakefully, but sleep overcame them.
He prays with earnestness so that it wouldn't seem like He was just acting. And sweat flows over Him for the same reason again, so that the heretics couldn't say He was only pretending to be in agony. Therefore there is sweat like drops of blood, and an angel appeared strengthening Him, and a thousand clear signs of fear, so that no one could claim the words were fake. This is also why there was this prayer. When He said, "If it be possible, let it pass from me," He showed His humanity; but when He said, "Nevertheless not as I will, but as You will," He showed His virtue and self-control, teaching us that even when our nature pulls us back, we should follow God. Since it wasn't enough for the foolish to show only His face, He uses words as well. Again, words alone weren't sufficient, but deeds were also needed; these He joins with the words, so that even those who are highly argumentative may believe that He both became man and died. For if even when these things are so, some still disbelieve this, how much more if these things had not happened. See by how many things He shows the reality of the incarnation: by what He speaks, by what He suffers. After that He comes and says to Peter, as it is said, "What, could you not watch one hour with me?" All were sleeping, and He rebukes Peter, pointing at him in what He spoke. And the words "with me" are not used without reason; it is as though He had said, "You could not watch with me one hour, and will you lay down your life for me?" And what follows also indicates this same thing. For "Watch," He says, "and pray not to enter into temptation." See how He is again instructing them not to be self-confident, but humble in mind, and to be lowly, and to refer all to God.
And He prays with earnestness, in order that the thing might not seem to be acting. And sweats flow over him for the same cause again, even that the heretics might not say this, that He acts the agony. Therefore there is a sweat like drops of blood, and an angel appeared strengthening Him, and a thousand sure signs of fear, lest any one should affirm the words to be feigned. For this cause also was this prayer. By saying then, If it be possible, let it pass from me, He showed His humanity; but by saying, Nevertheless not as I will, but as You will, He showed His virtue and self-command, teaching us even when nature pulls us back, to follow God. For since it was not enough for the foolish to show His face only, He uses words also. Again, words sufficed not alone, but deeds likewise were needed; these also He joins with the words, that even they who are in a high degree contentious may believe, that He both became man and died. For if, even when these things are so, this be still disbelieved by some, much more, if these had not been. See by how many things He shows the reality of the incarnation: by what He speaks, by what He suffers. After that He comes and says to Peter, as it is said, What, could you not watch one hour with me? Mark 14:37 All were sleeping, and He rebukes Peter, hinting at him, in what He spoke. And the words, with me, are not employed without reason; it is as though He had said, You could not watch with me one hour, and will you lay down your life for me? And what follows also, intimates this self-same thing. For Watch, says He, and pray not to enter into temptation. See how He is again instructing them not to be self-confident, but contrite in mind, and to be humble, and to refer all to God.
At times He addresses Peter individually, and at other times He speaks to all the disciples together. To Peter He says, "Simon, Simon, Satan has desired to have you, that he may sift you as wheat; but I have prayed for you," and to all of them together, "Pray that you enter not into temptation." In every way He is uprooting their self-will and making them earnest. Then, so that He might not seem to make His words entirely condemning, He says, "The spirit indeed is ready, but the flesh is weak." For even if you desire to despise death, you will not be able to do so until God stretches forth His hand, because the carnal mind pulls you down.
And at one time He addresses Himself to Peter, at another to all in common. And to him He says, Simon, Simon, Satan has desired to have you, that he may sift you as wheat; but I have prayed for you; and to all in common, Pray that you enter not into temptation; every way plucking up their self-will, and making them earnest-minded. Then, that He might not seem to make His language altogether condemnatory, He says, The spirit indeed is ready, but the flesh is weak. For even although thou dost desire to despise death, yet you will not be able, until God stretch forth His hand, for the carnal mind draws down.
And again He prayed in the same way, saying, "Father, if this cannot pass from me unless I drink it, your will be done," showing here that He was fully in harmony with God's will, and that we must always follow this and seek after it.
And again He prayed in the same way, saying, Father, if this cannot pass from me except I drink it, Your will be done, showing here, that He fully harmonizes with God's will, and that we must always follow this, and seek after it.
And He came and found them asleep. For besides the fact that it was late at night, their eyes were also weighed down by their despondency. And the third time He went and spoke the same thing, establishing the fact that He had become man. For the second and third time in the Scriptures especially indicates truth, just as Joseph also said to Pharaoh, "Did the dream appear to you the second time? For this was done in truth, and so that you might be assured that this shall surely be." Therefore He too once, and twice, and three times spoke the same thing, for the sake of proving the incarnation.
And He came and found them asleep. For besides that it was late at night, their eyes also were weighed down by their despondency. And the third time He went and spoke the same thing, establishing the fact, that He was become man. For the second and third time is in the Scriptures especially indicative of truth; like as Joseph also said to Pharaoh, Did the dream appear to you the second time? For truth was this done, and that you might be assured that this shall surely be. Genesis 41:32 Therefore He too once, and twice, and three times spoke the same thing, for the sake of proving the incarnation.
Why did He come a second time? To rebuke them, because they were so overwhelmed by despondency that they didn't even notice His presence. However, He didn't rebuke them but stood at a distance, demonstrating their unspeakable weakness—that even after being rebuked, they were unable to stay awake. But He doesn't wake and rebuke them again, to avoid striking those who were already struck down. Instead, He went away and prayed, and when He came back again, He says, "Sleep on now, and take your rest." Yet that was precisely when they needed to be awake. But to show that they would not bear even the sight of the dangers ahead, that they would flee and abandon Him out of fear, that He has no need of their help, and that He must inevitably be handed over, He says, "Sleep on now and take your rest; behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners."
And wherefore came He the second time? In order to reprove them, for that they were so drowned in despondency, as not to have any sense even of His presence. He did not however reprove them, but stood apart from them a little, showing their unspeakable weakness, that not even when they had been rebuked, were they able to endure. But He does not awake and rebuke them again, lest He should smite them that were already smitten, but He went away and prayed, and when He has come back again, He says, Sleep on now, and take your rest. And yet then there was need to be wakeful, but to show that they will not bear so much as the sight of the dangers, but will be put to flight and desert Him from their terror, and that He has no need of their succor, and that He must by all means be delivered up, Sleep on now, He says, and take your rest; behold the hour is at hand, and the Son of Man is betrayed into the hands of sinners. Matthew 26:45
He shows again that what is happening belongs to a divine dispensation.
He shows again that what is done belongs to a divine dispensation.
He does not only do this, but also, by saying "into the hands of sinners," He lifts up their spirits, showing that it was the result of their wickedness, not because He was guilty of any wrongdoing.
2. But He does not this only, but also, by saying, into the hands of sinners, He cheers up their minds, showing it was the effect of their wickedness, not of His being liable to any charge.
Rise, let us be going; behold, he is at hand that does betray me. In every way He taught them that this was not happening out of necessity or weakness, but according to some hidden dispensation. For, as we can see, He knew beforehand that Judas would come, and far from fleeing, He actually went out to meet him. In fact, while He was still speaking, behold, Judas, one of the twelve, came, and with him a great crowd with swords and clubs, sent from the chief priests and elders of the people. How fitting are the tools of the priests! They come against Him with swords and clubs! And Judas, it says, was with them, one of the twelve. Again he calls him one of the twelve, and is not ashamed. Now the one who betrayed Him gave them a sign, saying, Whomever I kiss, that is the one, seize Him. Oh! What corruption had taken hold of the traitor's soul. For with what kind of eyes did he then look at his Master? With what mouth did he kiss Him? Oh! cursed intention; what did he plan? What did he dare to do? What sort of sign of betrayal did he give? Whomever I kiss, he says. He was made bold by his Master's gentleness, which more than anything else was enough to shame him and to strip him of all excuse, since he was betraying one so meek.
Rise, let us be going; behold, he is at hand that does betray me. Matthew 26:46 For by all means He taught them, that the matter was not of necessity, nor of weakness, but of some secret dispensation. For, as we see, He foreknew that Judas would come, and so far from flying, He even went to meet him. At any rate, While He yet spoke, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. Matthew 26:47 Seemly surely are the instruments of the priests! with swords and staves do they come against Him! And Judas, it is said, with them, one of the twelve. Again he calls him of the twelve, and is not ashamed. Now he that betrayed Him gave them a sign, saying, Whomsoever I shall kiss, that same is He, hold Him fast. Oh! What depravity had the traitor's soul received. For with what kind of eyes did he then look at his Master? With what mouth did he kiss Him? Oh! accursed purpose; what did he devise? What did he dare? What sort of sign of betrayal did he give? Whomsoever I shall kiss, he says. He was emboldened by his Master's gentleness, which more than all was sufficient to shame him, and to deprive him of all excuse for that he was betraying one so meek.
Why does He say this? Because He had often been seized by them and walked out through the middle of them without their knowing it. Nevertheless, this would have happened on this occasion too, if it had not been His own will to be taken. He proved this to them when He blinded their eyes and asked them, "Whom do you seek?" (John 18:4). They did not recognize Him, even though they had lanterns and torches and Judas was with them. Afterward, when they said "Jesus," He replied, "I am He whom you seek." And here again He asks, "Friend, why have you come?"
But wherefore does He say this? Because often when seized by them He had gone out through the midst, without their knowing it. Nevertheless, then also this would have been done, if it had not been His own will that He should be taken. It was at least with a view to teach them this, that He then blinded their eyes, and Himself asked, Whom do you seek? John 18:4 And they knew Him not, though being with lanterns and torches, and having Judas with them. Afterwards, as they had said, Jesus; He says, I am He whom you seek: and here again, Friend, wherefore are you come?
After demonstrating His own power, He then immediately gave Himself up. But John says that even until the very last moment He continued to rebuke him, saying, "Judas, do you betray the Son of Man with a kiss?" Are you not ashamed even of the manner of your betrayal? He says. Nevertheless, since not even this stopped him, He allowed Himself to be kissed and gave Himself up willingly. And they laid their hands on Him and seized Him that night on which they ate the Passover, so greatly did they burn with rage and fury. However, they would have had no power unless He had allowed it Himself. Yet this does not free Judas from unbearable punishment, but condemns him even more severely, because although he had received such proof of His power, mercy, meekness, and gentleness, he became more savage than any wild beast.
For after having shown His own strength, then at once He yielded Himself. But John says, that even to the very moment He continued to reprove him, saying, Judas, do you betray the Son of Man with a kiss? Luke 22:48 Are you not ashamed even of the form of the betrayal? Says He. Nevertheless, forasmuch as not even this checked him, He submitted to be kissed, and gave Himself up willingly; and they laid their hands on Him, and seized Him that night on which they ate the passover, to such a degree did they boil with rage, and were mad. However, they would have had no strength, unless He had Himself suffered it. Yet this delivers not Judas from intolerable punishment, but even more exceedingly condemns him, for that though he had received such proof of His power, and lenity, and meekness, and gentleness, he became fiercer than any wild beast.
Knowing these things, let us flee from covetousness. For that was what drove him to madness then, and it exercises those who are gripped by it in the most extreme cruelty and inhumanity. When it makes them despair of their own salvation, it all the more causes them to overlook the salvation of everyone else. And this passion is so tyrannical that it sometimes prevails even over the strongest lust. Therefore I am exceedingly ashamed that some may have restrained their sexual immorality to spare their money, but were not willing to live chastely and with dignity out of fear of Christ.
Knowing then these things, let us flee from covetousness. For that, that it was, which then drove him to madness; that exercises them who are taken thereby in the most extreme cruelty and inhumanity. For, when it makes them to despair of their own salvation, much more does it cause them to overlook that of the rest of mankind. And so tyrannical is the passing, as sometimes to prevail over the keenest lust. Wherefore indeed I am exceedingly ashamed, that to spare their money, may indeed have bridled their unchastity, but for the fear of Christ they were not willing to live chastely and with gravity.
Therefore I say, let us flee from it, for I will never stop saying this. Why, O man, do you gather gold? Why do you make your bondage more bitter? Why your watching more grievous? Why your anxiety more painful? Consider as your own the metals buried in the mines and those in the kings' courts. For indeed, if you had all that wealth, you would only keep it and not use it. For if now you do not use the things you possess but abstain from them as though they belonged to others, much more would this be the case if you had more. For it is the way of the covetous that the more they heap up around them, the more sparing of it they become. "But I know," you say, "that these things are mine." The possession then is in supposition only, not in enjoyment. "But I would be feared by men," you say. No, but by this you would become easier prey to both rich and poor, to robbers and false accusers and servants, and in general to all who are minded to plot against you. For if you desire to be feared, cut off the opportunities by which they are able to lay hold of you and harm you, whoever has set their heart on doing so. Do you not hear the parable that says that the poor and naked man cannot be stripped even by a hundred men gathered together? For he has his poverty as his greatest protection, which not even the king can ever subdue and take.
Wherefore I say, let us flee from it; for I will not cease for ever saying this. For why, O man, do you gather gold? Why do you make your bondage more bitter? Why your watching more grievous? Why your anxiety more painful? Account for your own the metals buried in the mines, those in the kings' courts. For indeed if you had all that heap, you would keep it only, and would not use it. For if now you have not used the things you possess, but abstainest from them as though they belonged to others, much more would this be the case with you, if you had more. For it is the way of the covetous, the more they heap up around them, the more to be sparing of it. But I know, do you say, that these things are mine. The possession then is in supposition only, not in enjoyment. But I should be an object of fear to men, do you say. Nay, but you would by this become a more easy prey both to rich and poor, to robbers, and false accusers, and servants, and in general to all that are minded to plot against you. For if you are desirous to be an object of fear, cut off the occasions by which they are able to lay hold of you and pain you, whoever have set their hearts thereon. Do you not hear the parable that says, that the poor and naked man, not even a hundred men gathered together are ever able to strip? For he has his poverty as his greatest protection, which not even the king shall ever be able to subdue and take.
The greedy man is troubled by everyone. And why do I mention only people, when even moths and worms wage war against such a person? And why do I speak only of moths? The passage of time alone is sufficient, even when no one is bothering him, to cause the greatest harm to such a person.
3. The covetous man indeed all join in vexing. And why do I say men, when moths and worms war against such a man? And why do I speak of moths? Length of time is enough alone, even when no one troubles him, to do the greatest injury to such a man.
What then is the pleasure of wealth? I see its troubles, but you tell me what pleasure it brings. And what are its troubles? They are anxieties, schemes, hostilities, hatred, fear—to be constantly thirsting and in pain.
What then is the pleasure of wealth? For I see its discomforts, but do thou tell me the pleasure of it. And what are its discomforts? Do you say: anxieties, plots, enmities, hatred, fear; to be ever thirsting and in pain.
For if someone were to embrace a woman he loves but were unable to satisfy his desire, he undergoes the greatest torment. The same is true for the rich man. For he has abundance and is with it, but cannot satisfy all his desire; rather the same result occurs that some wise man mentions: The lust of a eunuch to deflower a virgin; and, Like a eunuch embracing a virgin and groaning; so are all the rich.
For if any one were to embrace a damsel he loves, but were not able to satisfy his desire, he undergoes the utmost torment. Even so also does the rich man. For he has plenty, and is with her, but cannot satisfy all his desire; but the same result takes place as some wise man mentions; The lust of eunuch to deflower a virgin; and, Like an eunuch embracing a virgin and groaning; so are all the rich.
Why should anyone mention the other things? Such a person is displeasing to everyone: to his servants, his laborers, his neighbors, to those who handle public affairs, to those who are injured, to those who are not injured, to his wife most of all, and to his children more than anyone else. For he does not raise them as human beings, but more miserably than menials and purchased slaves.
Why should one speak of the other things? How such a one is displeasing to all, to his servants, his laborers, his neighbors, to them that handle public affairs, to them that are injured, to them that are not injured, to his wife most of all, and to his children more than to any. For not as men does he bring them up, but more miserably than menials and purchased slaves.
Countless occasions for anger, vexation, insult, and ridicule against himself does he create, as he becomes a common laughingstock to everyone. These are the discomforts, and perhaps there are even more than these. One could never fully describe them all in words, but experience will be able to show them to us.
And countless occasions for anger, and vexation, and insult, and ridicule against himself, does he bring about, being set forth as a common laughing stock to all. So the discomforts are these, and perhaps more than these; before one could never go through them all in discourse, but experience will be able to set them before us.
But tell me what pleasure comes from this. "I appear to be rich," he says, "and I am considered to be rich." And what kind of pleasure is it to be considered so? It is a very great source of envy. I call it a source, because wealth is only a name devoid of reality.
But tell me the pleasure from hence. I appear to be rich, he says, and am reputed to be rich. And what kind of pleasure to be so reputed? It is a very great name for envy. I say a name, for wealth is a name only void of reality.
Yet the rich person, he says, indulges and delights himself with this idea. He delights himself in things about which he ought to grieve. To grieve? Why? he asks. Because this makes him useless for all purposes, and cowardly and unmanly both regarding banishment and death, for he clings to this duplicity, longing more for money than for light. Such a person is not even delighted by heaven, because it does not contain gold; nor by the sun, since it does not send forth golden beams.
Yet he that is rich, says he, indulges and delights himself with this notion. He delights himself in those things about which he ought to grieve. To grieve? Wherefore? asks he. Because this renders him useless for all purposes, and cowardly and unmanly both with regard to banishment and to death, for he holds this double, longing more for money than for light. Such a one not even Heaven delights, because it bears not gold; nor the sun, forasmuch as it puts not forth golden beams.
But there are some, he says, who do enjoy what they possess, living in luxury, gluttony, and drunkenness, spending lavishly. You are describing people worse than the first group. These people actually have no real enjoyment at all. The first person at least avoids other evils, being bound to one love, but these others are worse. Beyond what we have already said, they bring upon themselves a crowd of cruel masters and serve daily the belly, lust, drunkenness, and other kinds of intemperance as if these were cruel tyrants. They keep prostitutes, prepare expensive feasts, buy parasites and flatterers, turn aside to unnatural lusts, and involve both their body and soul in a thousand diseases that spring from these things.
But there are some, says he, who do enjoy what they possess, living in luxury, in gluttony, in drunkenness, spending sumptuously. You are telling me of persons worse than the first. For the last above all are the men, who have no enjoyment. For the first at least abstains from other evils, being bound to one love; but the others are worse than these, besides what we have said, bringing in upon themselves a crowd of cruel masters, and doing service every day to the belly, to lust, to drunkenness, to other kinds of intemperance, as to so many cruel tyrants, keeping harlots, preparing expensive feasts, purchasing parasites, flatterers, turning aside after unnatural lusts, involving their body and their soul in a thousand diseases springing therefrom.
They don't spend their wealth on what they actually need, but rather on destroying their body and their soul along with it. They act the same way as someone who, while decorating his appearance, thinks he is spending his money on his own necessities.
For neither is it on what they want they spend their goods, but on ruining the body, and on ruining also the soul therewith; and they do the same, as if any one, when adorning his person, were to think he was spending his money on his own wants.
Therefore, only the person who uses wealth for a proper purpose truly enjoys pleasure and is master of their possessions. But those who misuse wealth are slaves and captives, because they worsen both the passions of the body and the diseases of the soul. What kind of enjoyment is this, where there is siege and war, and a storm worse than all the raging of the sea? For if wealth finds people foolish, it makes them more foolish; if it finds them wanton, it makes them more wanton.
So that he alone enjoys pleasure and is master of his goods, who uses his wealth for a proper object; but these are slaves and captives, for they aggravate both the passions of the body and the diseases of the soul. What manner of enjoyment is this, where is siege and war, and a storm worse than all the raging of the sea? For if wealth find men fools, it renders them more foolish; if wanton, more wanton.
And what use is understanding, you might ask, to a poor man? Naturally you are ignorant; for a blind man does not know what advantage light offers either. Listen to Solomon, who says, "As far as light excels darkness, so does wisdom excel folly." Ecclesiastes 2:13
And what is the use of understanding, you will say, to the poor man? As might be expected you are ignorant; for neither does the blind man know what is the advantage of light. Listen to Solomon, saying, As far as light excels darkness, so does wisdom excel folly. Ecclesiastes 2:13
But how can we teach someone who is in darkness? For the love of money is darkness, preventing anything from appearing as it truly is, making it seem different instead. Just as a person in darkness, even if he saw a golden vessel, a precious stone, or purple garments, would think them worthless because he cannot see their beauty, so also the person trapped in covetousness cannot properly recognize the beauty of things that deserve our attention. So I urge you to scatter the fog that rises from this passion, and then you will see the physis of things.
But how shall we instruct him that is in darkness? For the love of money is darkness, permitting nothing that is to appear as it is, but otherwise. For much as one in darkness, though he should see a golden vessel, though a precious stone, though purple garments, supposes them to be nothing, for he sees not their beauty; so also he that is in covetousness, knows not as he ought the beauty of those things that are worthy of our care. Disperse then I pray you the mist that arises from this passion, and then will you see the nature of things.
But nowhere do these things appear so clearly as in poverty, and nowhere are those things that seem to be something but are not so thoroughly disproved as in self-denial.
But nowhere do these things so plainly appear as in poverty, nowhere are those things so disproved which seem to be, and are not, as in self-denial.
But oh! Foolish men, who even curse the poor and say that both houses and living are disgraced by poverty, confounding all things. For what is a disgrace to a house, I ask you? That it has no ivory couch, nor silver vessels, but everything is earthenware and wood? No, this is the greatest glory and distinction of a house. For being indifferent about worldly things often allows all of a person's leisure to be spent in the care of his soul.
4. But oh! Foolish men; who do even curse the poor, and say that both houses and living are disgraced by poverty, confounding all things. For what is a disgrace to a house? I pray you. It has no couch of ivory, nor silver vessels, but all of earthenware and wood. Nay, this is the greatest glory and distinction to a house. For to be indifferent about worldly things, often occasions all a man's leisure to be spent in the care of his soul.
When you see people taking great care about outward things, you should be ashamed at how unseemly this is. The houses of the rich are actually the ones that most lack seemliness. When you see tables covered with elaborate hangings and couches decorated with silver—much like what you see in the theater or displayed on the stage—what could be more unseemly than this? Which kind of house is most like the stage and what appears on the stage? The rich man's or the poor man's? Isn't it perfectly clear that it's the rich man's? Therefore, the rich man's house is full of unseemliness. Which kind of house is most like Paul's or Abraham's? It's obvious that it's the poor man's. Therefore, the poor man's house is most truly adorned and worthy of approval. And so that you may understand that this is, above all, what truly adorns a house, enter into the house of Zacchaeus and see how Zacchaeus adorned it when Christ was about to enter. He did not run to his neighbors begging for curtains, seats, and chairs made of ivory, nor did he bring out Laconian hangings from his closets. Instead, he adorned it with an adornment suitable to Christ. What was this? "The half of my goods I will give to the poor, and whomever I have robbed, I will restore fourfold." This is how we too should adorn our houses, so that Christ may enter in to us as well. These are the beautiful curtains, these are made in Heaven, they are woven there. Where these are, there is also the King of Heaven. But if you adorn your house in another way, you are inviting the devil and his company.
When therefore you see great care about outward things, then be ashamed at the great unseemliness. For the houses of them that are rich most of all want seemliness. For when you see tables covered with hangings, and couches inlaid with silver, much as in the theatre, much as in the display of the stage, what can be equal to this unseemliness? For what kind of house is most like the stage, and the things on the stage? The rich man's or the poor man's? Is it not quite plain that it is the rich man's? This therefore is full of unseemliness. What kind of house is most like Paul's, or Abraham's? It is quite evident that it is the poor man's. This therefore is most adorned, and to be approved. And that you may learn that this is, above all, a house's adorning, enter into the house of Zacchæus, and learn, when Christ was on the point of entering therein, how Zacchæus adorned it. For he did not run to his neighbors begging curtains, and seats, and chairs made of ivory, neither did he bring forth from his closets Laconian hangings; but he adorned it with an adorning suitable to Christ. What was this? The half of my goods I will give, he says, to the poor; and whomsoever I have robbed, I will restore fourfold. On this wise let us too adorn our houses, that Christ may enter in unto us also. These are the fair curtains, these are wrought in Heaven, they are woven there. Where these are, there is also the King of Heaven. But if you adorn it in another way, you are inviting the devil and his company.
He also came to the house of the tax collector Matthew. What did this man do? He first adorned himself through his eagerness and by leaving everything behind to follow Christ.
He came also into the house of the publican Matthew. What then did this man also do? He first adorned himself by his readiness, and by his leaving all, and following Christ.
Cornelius also adorned his house with prayers and alms, which is why even to this day it shines more brightly than any palace. For what makes a house vile is not disorderly vessels, an unmade bed, or smoke-stained walls, but the wickedness of those who live in it. Christ shows this clearly, because He is not ashamed to enter a house where the occupant is virtuous, but He will never enter the other kind, even if it has a golden roof. So while the first house is more splendid than a palace because it receives the Lord of all, the one with the golden roof and columns is like filthy drains and sewers, since it contains the devil's vessels.
So also Cornelius adorned his house with prayers and alms; wherefore even unto this day it shines above the very palace. For the vile state of a house is not in vessels lying in disorder, nor in an untidy bed, nor in walls covered with smoke, but in the wickedness of them that dwell therein. And Christ shows it, for into such a house, if the inhabitant be virtuous, He is not ashamed to enter; but into that other, though it have a golden roof, He will never enter. So that while this one is more gorgeous than the palace, receiving the Lord of all, that with its golden roof and columns is like filthy drains and sewers, for it contains the vessels of the devil.
We have said these things not about those who are rich for a useful purpose, but about those who are greedy and covetous. For among these people there is no diligence or care about necessary things, but only about indulging the belly, drunkenness, and other similar unseemly behavior. But with the others, their concern is about self-restraint. Therefore Christ never entered a lavish house, but rather the house of the tax collector and chief tax collector, and the fisherman, while leaving behind the kings' palaces and those who are clothed in fine garments.
But these things we have spoken not of those who are rich for a useful purpose, but of the grasping, and the covetous. For neither is there among these, diligence nor care about the things needful, but about pampering the belly, and drunkenness, and other like unseemliness; but with the others about self-restraint. Therefore nowhere did Christ enter into a gorgeous house, but into that of the publican and chief publican, and fisherman, leaving the kings' palaces, and them that are clothed with soft raiment.
If you want to invite Him, then decorate your house with almsgiving, with prayers, with supplications, with night vigils. These are the decorations of Christ the King, but those other things belong to mammon, the enemy of Christ. Let no one be ashamed of a humble house if it has this kind of furnishing. Let no rich person take pride in having an expensive house, but rather let him hide his face and seek after this other kind of house, leaving behind that one, so that both here he may receive Christ, and there enjoy the eternal dwelling places, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
If then thou also desirest to invite Him, deck your house with alms, with prayers, with supplications, with vigils. These are the decorations of Christ the King, but those of mammon, the enemy of Christ. Let no one be ashamed then of a humble house, if it has this furniture; let no rich man pride himself on having a costly house, but let him rather hide his face, and seek after this other, forsaking that, that both here he may receive Christ, and there enjoy the eternal tabernacles, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.