Opening
Matthew 27:45-48.
Matt. XXVII. 45-48.
From the sixth hour until the ninth hour, darkness covered the entire earth. Around the ninth hour, Jesus cried out loudly, saying, "Eli, Eli, lama sabachthani?" which means, "My God, my God, why have you forsaken me?" When some of the people standing there heard this, they said, "This man is calling for Elijah." Immediately one of them ran and took a sponge, filled it with vinegar, put it on a reed, and gave it to Him to drink.
Now from the sixth hour there was darkness over all the earth until the ninth hour. And about the ninth hour Jesus cried with a loud voice, and said, Eli, Eli, lama sabachthani? That is to say, my God my God, why have you forsaken me? Some of them that stood there, when they heard that said, this man calls for Elias. And straight way one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave Him to drink.
This is the sign he had promised to give them earlier when they asked for it, saying, "An evil and adulterous generation seeks after a sign, and there shall be no sign given to it except the sign of the prophet Jonah" (Matthew 12:39)—meaning his cross, his death, his burial, and his resurrection. And again, declaring the power of the cross in another way, he said, "When you have lifted up the Son of Man, then you shall know that I am he" (John 8:28). And what he means is this: when you have crucified me and think you have defeated me, then, above all, you will know my power.
This is the sign which before He had promised to give them when they asked it, saying, An evil and adulterous generation seeks after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas; Matthew 12:39 meaning His cross, and His death, His burial, and His resurrection. And again, declaring in another way the virtue of the cross, He said, When you have lifted up the Son of Man, then shall you know that I am He. John 8:28 And what He says is to this purport: When you have crucified me, and think you have overcome me, then, above all, shall you know my might.
After the crucifixion, the city was destroyed and the Jewish state ended. They lost their political system and their freedom. Meanwhile, the gospel flourished and the word spread to the ends of the world. Sea and land, the inhabited world and the desert, all continually proclaim its power. This is what He means, along with the things that happened at the very moment of the crucifixion. Indeed, it was far more remarkable that these things occurred while He was nailed to the cross than when He was walking on earth. The wonder was not only in this, but also because what they had sought came from heaven, and it happened across the entire world. This had never happened before, except in Egypt alone when the Passover was to be fulfilled. Those events were a type of these.
For after the crucifixion, the city was destroyed, and the Jewish state came to an end, they fell away from their polity and their freedom, the gospel flourished, the word was spread abroad to the ends of the world; both sea and land, both the inhabited earth and the desert perpetually proclaim its power. These things then He means, and those which took place at the very time of the crucifixion. For indeed it was much more marvellous that these things should be done, when He was nailed to the cross, than when He was walking on earth. And not in this respect only was the wonder, but because from heaven also was that done which they had sought, and it was over all the world, which had never before happened, but in Egypt only, when the passover was to be fulfilled. For indeed those events were a type of these.
And notice when it took place. At midday, so that all who live on the earth might know it, when it was daytime all over the world. This was enough to convert them, not only by the greatness of the miracle but also by its happening at the right time. For after all their insulting and their lawless mocking, this happened when they had let go of their anger, when they had stopped mocking, when they were satisfied with their jeering and had said everything they wanted to say. Then He shows the darkness, so that at least in this way (having vented their anger) they might benefit from the miracle. For this was more marvelous than coming down from the cross—that while being on the cross He should accomplish these things. For whether they thought He Himself had done it, they ought to have believed and been afraid; or whether they thought it was not He but the Father, still they ought to have been moved to remorse, for that darkness was a sign of His anger at their crime. For that it was not an eclipse, but both wrath and indignation, is clear not only from this, but also from the duration of time, for it continued three hours, but an eclipse takes place in one moment of time, and those who have seen this know it—and indeed it has taken place even in our own generation.
And observe when it took place. At midday, that all that dwell on the earth may know it, when it was day all over the world; which was enough to convert them, not by the greatness of the miracle only, but also by its taking place in due season. For after all their insulting, and their lawless derision, this is done, when they had let go their anger, when they had ceased mocking, when they were satiated with their jeerings, and had spoken all that they were minded; then He shows the darkness, in order that at least so (having vented their anger) they may profit by the miracle. For this was more marvellous than to come down from the cross, that being on the cross He should work these things. For whether they thought He Himself had done it, they ought to have believed and to have feared; or whether not He, but the Father, yet thereby ought they to have been moved to compunction, for that darkness was a token of His anger at their crime. For that it was not an eclipse, but both wrath and indignation, is not hence alone manifest, but also by the time, for it continued three hours, but an eclipse takes place in one moment of time, and they know it, who have seen this; and indeed it has taken place even in our generation.
And how, you may ask, did not everyone marvel and recognize Him as God? Because the human race at that time was held in a state of great carelessness and vice. And this miracle was just one event, and when it had taken place, it immediately passed away; and no one was concerned to investigate the cause of it, and great was the prejudice and the habit of ungodliness. And they did not know what caused what took place, and they thought perhaps this happened in the manner of an eclipse or some natural phenomenon. And why do you marvel at those outside who knew nothing and did not inquire because of great indifference, when even those who were in Judea itself, after so many miracles, still continued to treat Him shamefully, although He plainly showed them that He Himself brought this thing about.
And how, you may say, did not all marvel, and account Him to be God? Because the race of man was then held in a state of great carelessness and vice. And this miracle was but one, and when it had taken place, immediately passed away; and no one was concerned to inquire into the cause of it, and great was the prejudice and the habit of ungodliness. And they knew not what was the cause of that which took place, and they thought perhaps this happened so, in the way of an eclipse or some natural effect. And why do you marvel about them that are without, that knew nothing, neither inquired by reason of great indifference, when even those that were in Judæa itself, after so many miracles, yet continued using Him despitefully, although He plainly showed them that He Himself wrought this thing.
And for this reason, even after this He speaks, so that they might learn that He was still alive, and that He Himself did this, and that they might become more gentle because of this as well. And He says, "Eli, Eli, lama sabachthani?" so that up to His last breath they might see that He honors His Father, and is no enemy of God. Therefore He also spoke a certain cry from the prophet, even to His last hour bearing witness to the Old Testament, and not simply a cry from the prophet, but also in Hebrew, so as to be plain and understandable to them, and by all things He shows how He is of one mind with the One who begot Him.
And for this reason, even after this He speaks, that they might learn that He was still alive, and that He Himself did this, and that they might become by this also more gentle, and He says, Eli, Eli, lama sabachthani? Matthew 27:46 that unto His last breath they might see that He honors His Father, and is no adversary of God. Wherefore also He uttered a certain cry from the prophet, even to His last hour bearing witness to the Old Testament, and not simply a cry from the prophet, but also in Hebrew, so as to be plain and intelligible to them, and by all things He shows how He is of one mind with Him that begot Him.
But notice here also their recklessness, lack of self-control, and foolishness. They thought (it is said) that He was calling Elijah, and immediately they gave Him vinegar to drink. But another came to Him and pierced His side with a spear. What could be more lawless, what more brutal, than these men, who carried their madness to such a great extent, offering insult at last even to a dead body?
But mark herein also their wantonness, and intemperance, and folly. They thought (it is said) that it was Elias whom He called, and straightway they gave Him vinegar to drink. Matthew 27:48 But another came unto Him, and pierced His side with a spear. What could be more lawless, what more brutal, than these men; who carried their madness to so great a length, offering insult at last even to a dead body?
Notice, I ask you, how He used their wicked acts for our salvation. For after the blow, the fountains of our salvation gushed forth from there.
But mark thou, I pray you, how He made use of their wickednesses for our salvation. For after the blow the fountains of our salvation gushed forth from thence.
And Jesus, when He had cried with a loud voice, yielded up the Ghost. This is what He said: "I have power to lay down my life, and I have power to take it again," and "I lay it down of myself." So for this reason He cried out with the voice, to show that the act was done by power. Notice that Mark says Pilate marveled if He were already dead, and that the centurion believed above all for this reason—because He died with power.
And Jesus, when He had cried with a loud voice, yielded up the Ghost. This is what He said, I have power to lay down my life, and I have power to take it again, and, I lay it down of myself. John 10:18 So for this cause He cried with the voice, that it might be shown that the act is done by power. Mark at any rate says, that Pilate marvelled if He were already dead: Mark 15:44 and that the centurion for this cause above all believed, because He died with power. Mark 15:39
This cry tore the veil, opened the tombs, and left the house desolate. He did this not to insult the temple (for how could He, who says, "Make not my Father's house a house of merchandise"), but to declare they were unworthy of His presence remaining there—just as when He handed it over to the Babylonians. But these things happened not only for this reason, but what took place was a prophecy of the coming desolation and of the change into a greater and higher state, and a sign of His might.
This cry rent the veil, and opened the tombs, and made the house desolate. And He did this, not as offering insult to the temple (for how should He, who says, Make not my Father's house a house of merchandise), John 2:16 but declaring them to be unworthy even of His abiding there; like as also when He delivered it over to the Babylonians. But not for this only were these things done, but what took place was a prophecy of the coming desolation, and of the change into the greater and higher state; and a sign of His might.
And along with these things, He showed Himself also by what followed afterward, by the raising of the dead. For in the instance of Elisha, one person who touched a dead body rose again, but now by a voice He raised them, while His body remained up there on the cross. And besides, those things were a type of this. For that this might be believed, that is why all that was done. And they are not merely raised, but also rocks are split, and the earth shaken, so that they might learn that He was able to strike them blind and to tear them to pieces. For He who split rocks apart and darkened the world could much more easily have done these things to them, had it been His will. But He would not, and having discharged His wrath upon the elements, it was His will to save them by mercy. But they did not lessen their madness. Such is envy, such is jealousy—it is not easily stopped. At that time then they were shameless in setting themselves against the actual events, and afterward even against the facts themselves, when a seal was put upon Him and soldiers were watching Him. He rose again, and they heard these things from the very guards, yet they even gave money in order both to corrupt others and to steal away the history of the resurrection.
And together with these things He showed Himself also by what followed after these things, by the raising of the dead. For in the instance of Elisha; one on touching a dead body rose again, but now by a voice He raised them, His body continuing up there, on the cross. And besides, those things were a type of this. For that this might be believed, therefore is that all done. And they are not merely raised, but also rocks are rent, and the earth shaken, that they might learn, that He was able to strike themselves blind, and to rend them in pieces. For He that cleft rocks asunder, and darkened the world, much more could have done these things to them, had it been His will. But He would not, but having discharged His wrath upon the elements, them it was His will to save by clemency. But they abated not their madness. Such is envy, such is jealousy, it is not easily stayed. At that time then they were impudent in setting themselves against the actual appearances; and afterwards even against the things themselves, when a seal being put upon Him, and soldiers watching Him, He rose again, and they heard these things from the very guards; they even gave money, in order both to corrupt others, and to steal away the history of the resurrection.
Marvel not therefore if at this time they were also perverse, being thus altogether prepared to set themselves impudently against all things. But observe this other point: how great the signs He had wrought were—some from heaven, some on earth, some in the very temple—at once marking His indignation and at the same time showing that what were unapproachable are now to be entered, and that heaven shall be opened, and the work removed to the true Holy of Holies. And they indeed said, "If He be the King of Israel, let Him come down now from the cross," but He shows that He is King of all the world. And whereas those men said, "Thou that destroyest this temple and buildest it in three days," He shows that it shall be made forever desolate. Again they said, "He saved others, Himself He cannot save," but He while abiding on the cross proved this most abundantly on the bodies of His servants. For if for Lazarus to rise on the fourth day was a great thing, how much more for all those who had long ago fallen asleep to appear alive at once, which was a sign of the future resurrection. For it is said that many bodies of the saints which slept arose and went into the holy city and appeared to many. For in order that what was done might not be accounted to be an imagination, they appear, even to many, in the city. And the centurion too then glorified God, saying, "Truly this was a righteous man." And the multitudes that came together to that sight returned beating their breasts. So great was the power of the crucified, that after so many mockings and scoffs and jeers, both the centurion was moved to compunction and the people. And some say that there is also a martyrdom of this centurion, who after these things grew to manhood in the faith.
Marvel not therefore if at this time also they were perverse, being thus altogether prepared to set themselves impudently against all things; but observe this other point, how great signs He had wrought, some from Heaven, some on earth, some in the very temple, at once marking His indignation, and at the same time showing that what were unapproachable are now to be entered, and that Heaven shall be opened; and the work removed to the true Holy of Holies. And they indeed said, If He be the King of Israel, let Him come down now from the cross, Matthew 27:42 but He shows that He is King of all the world. And whereas those men said, Thou that destroyest this temple, and buildest it in three days, Matthew 27:40 He shows that it shall be made forever desolate. Again they said, He saved others, Himself He cannot save, Matthew 27:42 but He while abiding on the cross proved this most abundantly on the bodies of His servants. For if for Lazarus to rise on the fourth day was a great thing, how much more for all those who had long ago fallen asleep, at once to appear alive, which was a sign of the future resurrection. For, many bodies of the saints which slept, arose, it is said, and went into the holy city, and appeared to many. For in order that what was done might not be accounted to be an imagination, they appear, even to many, in the city. And the Centurion too then glorified God, saying, Truly this was a righteous man. And the multitudes that came together to that sight, returned beating their breasts. Luke 23:47-48 So great was the power of the crucified, that after so many mockings, and scoffs, and jeers, both the centurion was moved to compunction, and the people. And some say that there is also a martyrdom of this centurion, who after these things grew to manhood in the faith.
Many women were there watching from a distance, who had followed Him and served Him: Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons.
And many women were there beholding afar off, which had followed Him, ministering unto Him, Mary Magdalene, and Mary the mother of James, and Joses, and the mother of Zebedee's sons.
These events were witnessed by the women who were most disposed to sympathize with Him and who were mourning Him most of all. Notice how great their devotion was. They had followed Him, serving Him, and remained present even through the time of danger. That is why they saw everything: how He cried out, how He gave up His spirit, how the rocks split, and all the rest.
These things the women see done, these who were most inclined to feel for Him, who were most of all bewailing Him. And mark how great their assiduity. They had followed Him ministering to Him, and were present even unto the time of the dangers. Wherefore also they saw all; how He cried, how He gave up the ghost, how the rocks were rent, and all the rest.
And these women were the first to see Jesus; the group that had been most condemned was the first to receive the sight of the blessings and showed the greatest courage. And when the disciples had fled, these women were present. But who were these? His mother, for she is called the mother of James, and the others. But another evangelist says that many also lamented over the things that happened and struck their breasts, which above all shows the cruelty of the Jews, because they celebrated things that others were mourning and were neither moved by pity nor restrained by fear. For indeed the things that happened showed great wrath and were not merely signs, but signs of anger—all of them: the darkness, the split rocks, the veil torn in half, the shaking of the earth—and the extent of the indignation was immense.
And these first see Jesus; and the sex that was most condemned, this first enjoys the sight of the blessings, this most shows its courage. And when the disciples had fled, these were present. But who were these? His mother, for she is called mother of James, and the rest. But another evangelist Luke 22:48 says, that many also lamented over the things that were done, and smote their breasts, which above all shows the cruelty of the Jews, for that they gloried in things for which others were lamenting, and were neither moved by pity, nor checked by fear. For indeed the things that were done were of great wrath, and were not merely signs, but signs of anger all of them, the darkness, the cloven rocks, the veil rent in the midst, the shaking of the earth, and great was the excess of the indignation.
Joseph went and asked for the body. This was the Joseph who had been concealing his discipleship until recently, but now he had become very bold after the death of Christ. He was not an obscure or unnoticed person, but a member of the council and highly distinguished. From this fact especially one can see his courage. He exposed himself to death and took upon himself the enmity of everyone by his affection for Jesus, both daring to ask for the body and not giving up until he obtained it. He showed his love and his courage not only by taking it and burying it in a costly manner, but also by laying it in his own new tomb. This was not arranged without purpose, but so that there would not be any suspicion that one person had risen instead of another.
But Joseph went, and begged the body. This was Joseph, who was concealing his discipleship of late; now however he had become very bold after the death of Christ. For neither was he an obscure person, nor of the unnoticed; but one of the council, and highly distinguished; from which circumstance especially one may see his courage. For he exposed himself to death, taking upon him enmity with all, by his affection to Jesus, both having dared to beg the body, and not having desisted until he obtained it. But not by taking it only, nor by burying it in a costly manner, but also by laying it in his own new tomb, he shows his love, and his courage. And this was not so ordered without purpose, but so there should not be any bare suspicion, that one had risen instead of another.
And there was Mary Magdalene, and the other Mary, sitting opposite the tomb. For what purpose did they wait by it? As yet they knew nothing great and lofty about Him, as they should have, which is why they had brought ointments and were waiting at the tomb, so that if the madness of the Jews should subside, they might go and embrace the body. Do you see the women's courage? Do you see their affection? Do you see their generosity with money? Their courage even in the face of death?
And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. For what purpose do these wait by it? As yet they knew nothing great, as was meet, and high about Him, wherefore also they had brought ointments, and were waiting at the tomb, so that if the madness of the Jews should relax, they might go and embrace the body. Do you see women's courage? Do you see their affection? Do you see their noble spirit in money? Their noble spirit even unto death?
Let us men imitate the women; let us not abandon Jesus in times of trial. For they spent so much even for Him when dead and risked their lives, but we (for I say the same things again) do not feed Him when hungry or clothe Him when naked. Instead, seeing Him begging, we pass Him by. And yet if you saw Him Himself, everyone would give away all their possessions. But even now it is the same. For He Himself has said, "I am He." Why then do you not give away everything? For even now you hear Him saying, "You do it unto Me," and there is no difference whether you give to this man or to Him; you have just as much as these women who fed Him then, and even much more. But don't be confused! For it is not as great to have fed Him appearing in His own person, which would be enough to move a heart of stone, as it is (because of His word alone) to serve the poor, the disabled, and the one who is bent down. For in the first case, the appearance and dignity of the One who appears shares the credit with you for what is done; but here the reward belongs entirely to your kindness, and there is proof of greater reverence toward Him when, at His word alone, you serve your fellow-servant and provide for him in all things. Provide for him, and believe Him who receives it and says, "You give to Me." For unless you had given to Him, He would not have counted you worthy of a kingdom. If you had not turned away from Him, He would not have sent you to hell—not if you had overlooked some random person—but because it is He Himself who is despised, the blame is great.
Let us men imitate the women; let us not forsake Jesus in temptations. For they for Him even dead spent so much and exposed their lives, but we (for again I say the same things) neither feed Him when hungry, nor clothe Him when naked, but seeing Him begging, we pass Him by. And yet if you saw Himself, every one would strip himself of all his goods. But even now it is the same. For He Himself has said, I am he. Why then do you not strip yourself of all? For indeed even now you hear Him say, You do it unto me; and there is no difference whether you give to this man or to Him; you have nothing less than these women that then fed Him, but even much more. But be not perplexed! For it is not so much to have fed Him appearing in His own person, which would be enough to prevail with a heart of stone, as (because of His mere word) to wait upon the poor, the maimed, him that is bent down. For in the former case, the look and the dignity of Him who appears divides with you that which is done; but here the reward is entire for your benevolence; and there is the proof of the greater reverence towards Him, when at His mere word waiting upon your fellow-servant you refresh him in all things. Refresh him, and believe Him, who receives it, and says, You give to me. For unless you had given to Him, He would not have counted you worthy of a kingdom. If you had not turned away from Him, He would not have sent you to hell, if you had overlooked a chance person; but because it is He Himself that is despised, therefore great is the blame.
Paul also persecuted Jesus by persecuting those who belong to Him. That's why Jesus said, "Why do you persecute me?" So let us think this way when we give—that we are giving to Christ Himself. His words are more reliable than what we see with our eyes. When you see a poor person, remember what He said, where He declared that it is He Himself who is being fed. Even though the person you see is not Christ in appearance, Christ Himself receives and begs in that person's form.
Thus also Paul persecuted Him, in persecuting them that are His; wherefore too He said, Why do you persecute me? Acts 9:4 Thus therefore let us feel, as bestowing on Christ Himself when we bestow. For indeed His words are more sure than our sight. When therefore you see a poor man, remember His words, by which He declared, that it is He Himself who is fed. For though that which appears be not Christ, yet in this man's form Christ Himself receives and begs.
Are you ashamed to hear that Christ begs? You should be more ashamed when you don't give to Him as He begs from you. That is what should bring shame – that brings judgment and punishment. Christ's begging comes from His goodness, which means we should even take pride in it. But when you don't give, that comes from your lack of compassion. If you don't believe now that when you pass by a poor believer you are passing by Christ Himself, you will believe it then, when He brings you forward and says, "Since you did not do it for these, you did not do it for me." But God forbid that we should learn it that way. May He grant instead that we believe now, produce fruit, and hear that most blessed voice that brings us into the kingdom.
But are you ashamed to hear that Christ begs? Rather be ashamed when thou dost not give to Him begging of you. For this is shame, this is vengeance and punishment. Since for Him to beg is of His goodness, wherefore we ought even to glory therein; but for you not to give, is of your inhumanity. But if you believe not now, that in passing by a poor man that is a believer, you pass by Him, you will believe it then, when He will bring you into the midst and say, Inasmuch as you did it not to these, you did it not to me. But God forbid that we should so learn it, and grant rather that we may believe now, and bring forth fruit, and hear that most blessed voice that brings us into the kingdom.
But perhaps someone will say, "You talk to us about almsgiving and kindness every day." I will not stop speaking about this. If you had actually achieved it, I still should not stop—for fear of making you more careless. Yet if you had achieved it, I might have eased up a little. But if you have not even reached the halfway point, do not say these things to me, but to yourselves. For indeed you do the same thing in blaming me as if a small child, hearing the letter alpha mentioned often and not learning it, were to blame his teacher because he is continually and constantly reminding him about it.
But perhaps some one will say, You are every day discoursing to us of almsgiving and humanity. Neither will I cease to speak of this. For if you had attained to it, in the first place, not even so ought I to desist, for fear of making you the more remiss; yet had ye attained, I might have relaxed a little; but if you have not arrived even at the half; say not these things to me, but to yourselves. For indeed you do the same in blaming me, as if a little child, hearing often of the letter alpha, and not learning it, were to blame its teacher, because he is continually and for ever reminding him about it.
Who from these talks has become more eager in giving alms? Who has thrown down his money? Who has given half his possessions? Who the third part? No one. How then could it be anything but absurd, when you do not learn, to demand that we stop teaching? You ought to do the opposite. Even if we wanted to stop, you ought to prevent us and say, "We have not yet learned these things, so why have you stopped reminding us of them?" If someone were suffering from his eye, and I happened to be a physician, and after covering it up and anointing it and applying other treatment, I had not helped it much and so had stopped; would he not have come to the doors of my clinic and cried out against me, accusing me of great negligence because I had withdrawn while the disease remained? And if, when blamed, I had said in reply that I had covered it up and anointed it, would he have accepted it? Not at all, but would immediately have said, "And what is the benefit if I still suffer pain?" Reason the same way about your soul. What if after repeatedly treating a hand that was lifeless and shrunken, I had not succeeded in softening it? Would I not have heard the same thing? Even now when a hand is shrunken and withered we bathe it, and for this reason, until we can stretch it out perfectly, we will not stop. If only you too would speak of nothing else, at home and in the marketplace, at the table and at night, even as a dream. For if we were always concerned about these things by day, even in our dreams we would be occupied with them.
For who from these discourses has become more forward in the giving of alms? Who has cast down his money? Who has given the half of his substance? Who the third part? No one. How then should it be other than absurd, when you do not learn, to require us to desist from teaching? You ought to do the contrary. Though we were minded to desist, you ought to stop us and to say, we have not yet learned these things, and how is it you have desisted from reminding us of them? If it befell any one to suffer from his eye, and I happened to be a physician, and then having covered it up and anointed it, and having applied other treatment, I had not benefited it much, and so had desisted; would he not have come to the doors of my surgery and cried out against me, accusing me of great remissness, for that I had of myself withdrawn, while the disease remained; and if, on being blamed, I had said in reply to these things, that I had covered it up, and anointed it; would he have endured it? By no means, but would immediately have said; And what is the advantage, if I still suffer pain. Reason thus also with respect to your soul. But what if after having often fomented a hand that was lifeless and shrunk, I had not succeeded in mollifying it? Should I not have heard the same thing? And even now a hand that is shrunk and withered we bathe, and for this reason, until we can stretch it out perfectly, we will not desist. Would that you too were to discourse of nothing else, at home and at market, at table and at night, and as a dream. For if we were always careful about these things by day, even in our dreams we should be engaged in them.
What do you say? Am I always talking about almsgiving? I would prefer that there were no great need for me to give you this advice, but that I could speak about the battle against the Jews, heathens, and heretics. But when you are not yet healthy, how can anyone arm you for the fight? How can he lead you into battle when you still have wounds and gashes? If I saw you completely sound in health, I would lead you out to that battle line, and by the grace of Christ you would see tens of thousands lying dead, with their heads piled one upon another. In other books, we have spoken many discourses about these things, but even so we are unable to fully triumph in victory because of the laziness of the crowd. For when we defeat them ten thousand times over in doctrines, they criticize us for the lives of the multitude of those who join our congregations—their wounds, their diseases in their souls.
What do you say? Am I forever speaking of almsgiving? I would wish myself that there were not great need for me to address this advice to you, but that I were to speak of the battle against the Jews, and heathens, and heretics; but when you are not yet sound, how can any one arm you for the fight? How should he lead you to the array, yet having wounds and gashes. Since if indeed I saw you thoroughly sound in health, I should lead you forth to that battle array, and you would see by the grace of Christ ten thousands lying dead, and their heads cast one upon another. In other books at any rate, many discourses have been spoken by us touching these things, but not even so are we able thoroughly to triumph in the victory, because of the remissness of the multitude. For when we conquer them ten thousand times over in doctrines, they reproach us with the lives of the multitude of those who join our congregations, their wounds, their diseases in their soul.
How then can we confidently place you in the battle line when you actually harm us, being immediately wounded by our enemies and made an object of ridicule? For one man's hand is diseased and shriveled so that it cannot give alms. How then can such a person hold a shield and thrust it forward and avoid being wounded by the taunts of cruelty? With others the feet are lame—as many as go to the theaters and to the brothels. How then can these be able to stand in battle and not be wounded by the accusation of licentiousness? Another suffers and is disabled in his eyes, not looking straight ahead but being full of lustfulness, assaulting women's purity, and destroying marriages. How then can this man be able to look the enemy in the face, brandish a spear, and throw his javelin, being mocked on all sides with jeers? We can also see many suffering with their belly no less than those with dropsy, when they are enslaved by gluttony and drunkenness. How then can I lead these drunken men out to war? With others the mouth is diseased—such are the quick-tempered, the abusive, and the blasphemers. How then can this man ever shout in battle and accomplish anything great and noble, when he too is drunk with another kind of drunkenness and provides much laughter to the enemy?
How then shall we with confidence show you in the battle array, when you rather do us mischief, being straightway wounded by our enemies, and made a mock of? For one man's hand is diseased, and shrunk so as not to be able to give away. How then should such a one hold a shield, and thrust it before him, and avoid being wounded by the jeers of cruelty. With others the feet halt, as many as go up to the theatres, and to the resorts of the harlot women. How shall these then be able to stand in the battle, and not to be wounded with the accusation of wantonness? Another suffers and is maimed in his eyes, not looking straight, but being full of lasciviousness, and assailing women's chastity, and overthrowing marriages. How then should this man be able to look in the face of the enemy, and brandish a spear, and throw his dart, being goaded on all sides with jeers. We may see also many suffering with the belly not less than the dropsical, when they are held in subjection by gluttony and drunkenness. How then shall I be able to lead forth these drunken men to war? With others the mouth is rotten; such are the passionate, and revilers, and blasphemers. How then shall this man ever shout in battle, and achieve anything great and noble, he too being drunk with another drunkenness, and affording much laughter to the enemy?
Therefore each day I go about this camp, dressing your wounds and healing your sores. But if you ever rouse yourselves up and become fit even to wound others, I will both teach you this art of war and instruct you how to handle these weapons, or rather your works themselves will be weapons to you, and all people will immediately submit, if you would become merciful, if forbearing, if mild and patient, if you would show forth all other virtue. But if anyone contradicts us, then we will also add the proof of what we can demonstrate on our part, bringing you forward, since now we are rather hindered (at least as far as your part is concerned) in this race.
Therefore each day I go about this camp, dressing your wounds, healing your sores. But if you ever rouse yourselves up, and become fit even to wound others, I will both teach you this art of war, and instruct you how to handle these weapons, or rather your works themselves will be weapons to you, and all men will immediately submit, if you would become merciful, if forbearing, if mild and patient, if you would show forth all other virtue. But if any gainsay, then we will also add the proof of what we can show on our part, bringing you forward, since now we rather are hindered (at least as to your part) in this race.
Notice this: We say that Christ has done great things by making angels out of men. But when we are called to give an account and required to show proof from this congregation, we are left speechless. For I am afraid that instead of producing angels, I bring forth pigs from a pigsty and horses crazed with lust.
And mark. We say that Christ has done great things, having made angels of men; then, when we are called upon to give account, and required to furnish a proof out of this flock, our mouths are stopped. For I am afraid, lest in the place of angels, I bring forth swine as from a style, and horses mad with lust.
I know you are pained, but these things are not spoken against all of you, but against the guilty—or rather, not even against them if they wake up, but for their sake. Since now everything is lost and ruined, and the church has become nothing better than a stable for oxen and a pen for donkeys and camels, and I go around looking for a sheep but am unable to see one. Everyone is kicking like horses or wild donkeys, and they fill this place with much dung, for their speech is like this. And if one could actually see the things spoken at each gathering by men and by women, you would see that their words are more unclean than that dung.
I know you are pained, but not against you all are these things spoken, but against the guilty, or rather not even against them if they awake, but for them. Since now indeed all is lost and ruined, and the church has become nothing better than a stable of oxen, and a fold for asses and camels, and I go round seeking for a sheep, and am not able to see it. So much are all kicking, like horses, and any wild asses, and they fill the place here with much dung, for like this is their discourse. And if indeed one could see the things spoken at each assemblage, by men, by women, you would see their words more unclean than that dung.
Therefore I ask you to change this evil custom, so that the church may have the fragrance of ointment. But now, while we store up in it perfumes for the senses, we use no great effort to purge out and drive away the uncleanness of the mind. What then is the benefit? For we do not disgrace the church so much by bringing dung into it, as we disgrace it by speaking such things to one another—about profits, about business, about petty trading, about things that are none of our concern—when there ought to be choirs of angels here, and we ought to make the church a heaven, and to know nothing else but earnest prayers, and silence with listening.
Therefore I entreat you to change this evil custom, that the church may smell of ointment. But now, while we lay up in it perfumes for the senses, the uncleanness of the mind we use no great diligence to purge out, and drive away. What then is the advantage? For we do not so much disgrace the church by bringing dung into it, as we disgrace it by speaking such things one to another, about gains, about merchandise, about petty tradings, about things that are nothing to us, when there ought to be choirs of angels here, and we ought to make the church a heaven, and to know nothing else but earnest prayers, and silence with listening.
So let us do this from now on, so that we may both purify our lives and attain the promised blessings, through the grace and love toward mankind of our Lord Jesus Christ, to whom be glory forever and ever. Amen.
This then let us do at any rate, from the present time, that we may both purify our lives, and attain unto the promised blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.