Opening
Matthew 28:11-14.
Matt. XXVIII. 11-14.
Now as they were going, some of the guards came into the city and reported to the chief priests everything that had happened. After the chief priests had gathered with the elders and formed a plan, they gave a large sum of money to the soldiers, telling them, "Say that His disciples came during the night and stole Him away while you were sleeping. And if this comes to the governor's attention, we will persuade him and keep you out of trouble."
Now when they were going, behold, some of the watch came into the city, and declared unto the chief priests all the things that were done. And when they had assembled with the elders, and had taken counsel, they gave large money unto the soldiers, saying, Say ye, His disciples came by night, and stole Him away while we slept. And if this come to the governor's ears, we will persuade him, and secure you.
For the sake of these soldiers that earthquake took place, in order to dismay them and so that testimony might come from them, which is exactly what happened. For the report was free from suspicion because it came from the guards themselves. Some of the signs were displayed publicly to the world, others privately to those who were present on the spot. The darkness was public for the world to see, while the appearance of the angel and the earthquake were private. When the guards came and showed what had happened (for truth shines forth, being proclaimed even by its adversaries), the authorities again gave money so that they might say, as it is expressed, that His disciples came and stole Him.
For the sake of these soldiers that earthquake took place, in order to dismay them, and that the testimony might come from them, which accordingly was the result. For the report was thus free from suspicion, as proceeding from the guards themselves. For of the signs some were displayed publicly to the world, others privately to those present on the spot; publicly for the world was the darkness, privately the appearance of the angel, the earthquake. When then they came and showed it (for truth shines forth, being proclaimed by its adversaries), they again gave money, that they might say, as it is expressed, that His disciples came and stole Him.
How did they steal him? You most foolish of all men! Because the truth is so clear and obvious, they cannot even construct a believable falsehood. What they said was highly incredible, and the lie did not even sound plausible. How, I ask, did the disciples steal him—poor and uneducated men who did not even dare to show themselves? What? Was there not a seal placed on it? What? Were there not so many guards, soldiers, and Jews stationed around it? What? Did these men not suspect this very thing and take precautions, losing sleep and remaining anxious about it? And why would they even steal it? To invent the doctrine of the resurrection? How would it occur to men who were content to remain hidden and simply survive to invent such a thing? And how could they remove the stone that had been secured? How could they have escaped notice from so many? Even if they had despised death, they would not have attempted something purposeless and futile, defying so many who were keeping watch. Moreover, their fearfulness was clearly shown by what they had done earlier—when they saw him seized, they all fled from him. If at that time they did not dare even to stand their ground when they saw him alive, how could they not have feared such a large number of soldiers when he was dead? What? Was it to break open a door? Was it so that one person could escape notice? A large stone lay upon it, requiring many hands to move it.
How did they steal Him? O most foolish of all men! For because of the clearness and conspicuousness of the truth, they are not even able to make up a falsehood. For indeed what they said was highly incredible, and the falsehood had not even speciousness. For how, I ask, did the disciples steal Him, men poor and unlearned, and not venturing so much as to show themselves? What? Was not a seal put upon it? What? Were there not so many watchmen, and soldiers, and Jews stationed round it? What? Did not those men suspect this very thing, and take thought, and break their rest, and continue anxious about it? And wherefore moreover did they steal it? That they might feign the doctrine of the resurrection? And how should it enter their minds to feign such a thing, men who were well content to be hidden and to live? And how could they remove the stone that was made sure? How could they have escaped the observation of so many? Nay, though they had despised death, they would not have attempted without purpose, and fruitlessly to venture in defiance of so many who were on the watch. And that moreover they were timorous, what they had done before showed clearly, at least, when they saw Him seized, all rushed away from Him. If then at that time they did not dare so much as to stand their ground when they saw Him alive, how when He was dead could they but have feared such a number of soldiers? What? Was it to burst open a door? Was it that one should escape notice? A great stone lay upon it, needing many hands to move it.
They were right in saying, "So the last error shall be worse than the first" (Matthew 27:64), making this declaration against themselves, for when after so much mad conduct they ought to have repented, they instead strove to outdo their former acts, inventing absurd fictions. Just as when He was alive they purchased His blood, so when He was dead and risen again, they again tried to use money to undermine the evidence of His resurrection. But notice, I ask you, how they are caught everywhere by their own actions. For if they had not come to Pilate, nor asked for the guard, they would have been more able to act this shamelessly, but as it was, they could not. For indeed, as though they were working to stop their own mouths, they did all things in just this way. For if the disciples did not have strength to watch with Him, and that even though He rebuked them, how could they have dared to do these things? And why did they not steal Him before this, but only when you had come? For if they had intended to do this, they would have done it when the tomb was not yet guarded on the first night, when it could have been done without danger and in security. For it was on the Sabbath that they came and begged Pilate to have the watch and kept guard, but during the first night none of these was present by the tomb.
They were right in saying, So the last error shall be worse than the first, Matthew 27:64 making this declaration against themselves, for that, when after so much mad conduct they ought to have repented, they rather strive to outdo their former acts, feigning absurd fictions, and as, when He was alive, they purchased His blood, so when He was dead and risen again, they again by money were striving to undermine the evidence of His resurrection. But do thou mark, I pray you, how by their own doings they are caught everywhere. For if they had not come to Pilate, nor asked for the guard, they would have been more able to act thus impudently, but as it was, not so. For indeed, as though they were laboring to stop their own mouths, even so did they all things. For if the disciples had not strength to watch with Him, and that, though upbraided by Him, how could they have ventured upon these things? And wherefore did they not steal Him before this, but when you had come? For if they had been minded to do this, they would have done it, when the tomb was not yet guarded on the first night, when it was to be done without danger, and in security. For it was on the Sabbath that they came and begged of Pilate to have the watch, and kept guard, but during the first night none of these was present by the sepulchre.
And what about the burial cloths that were stuck to the body with the myrrh? Peter saw these lying there. If they had intended to steal the body, they would not have stolen it naked—not only because that would dishonor it, but also to avoid wasting time unwrapping it and to prevent anyone who might wake up from catching them in the act. This is especially true since myrrh is a substance that adheres closely to the body and clings to the clothes, making it difficult to remove the cloths from the body. Anyone doing this would have needed a lot of time, which makes the story of the theft implausible from this perspective as well.
2. And what mean also the napkins that were stuck on with the myrrh; for Peter saw these lying. For if they had been disposed to steal, they would not have stolen the body naked, not because of dishonoring it only, but in order not to delay and lose time in stripping it, and not to give them that were so disposed opportunity to awake and seize them. Especially when it was myrrh, a drug that adheres so to the body, and cleaves to the clothes, whence it was not easy to take the clothes off the body, but they that did this needed much time, so that from this again, the tale of the theft is improbable.
What then? Did they not know how angry the Jews were? And that the Jews would take out their anger on them? And what benefit would it be to them at all, if He had not risen again?
What? Did they not know the rage of the Jews? And that they would vent their anger on them? And what profit was it at all to them, if He had not risen again?
So these men, knowing that they had made up this entire story, gave money and said, "Say these things, and we will persuade the governor." They wanted the report to spread, fighting uselessly against the truth. By their efforts to hide it, they actually caused it to appear clearly, even against their own will. Indeed, this very action confirms the resurrection—the fact that they said the disciples stole Him. This is the statement of men admitting that the body was not there. So when they acknowledge the body was not there, but the theft is shown to be false and unbelievable—because of the guards watching over it, the seals, and the disciples' fearfulness—the proof of the resurrection becomes undeniable even from this evidence.
So these men, being conscious that they had made up all this tale, gave money, and said, Say ye these things, and we will persuade the governor. For they desire that the report should be published, fighting in vain against the truth; and by their endeavors to obscure it, by these even against their will they occasioned it to appear clearly. For indeed even this establishes the resurrection, the fact I mean of their saying, that the disciples stole Him. For this is the language of men confessing, that the body was not there. When therefore they confess the body was not there, but the stealing it is shown to be false and incredible, by their watching by it, and by the seals, and by the timidity of the disciples, the proof of the resurrection even hence appears incontrovertible.
Nevertheless, these shameless and bold men, even though there were so many things to silence them, said, "Say this is what happened, and we will persuade the governor and will protect you." Do you see how everyone is corrupt? Pilate, because he was persuaded? The soldiers? The Jewish people? But don't be surprised if money prevailed over the soldiers. For if it showed itself to be so powerful with His disciple, how much more with these men.
Nevertheless, these shameless and audacious men, although there were so many things to stop their mouths, Say ye, these are their words, and we will persuade, and will secure you. Do you see all depraved? Pilate, for he was persuaded? The soldiers? The Jewish people? But marvel not, if money prevailed over soldiers. For if with His disciple it showed its might to be so great, much more with these.
This saying, it is said, is commonly reported even until this day. Do you see again the disciples' love of truth, how they are not ashamed to say even this—that such a report prevailed against them.
And this saying is commonly reported, it is said, until this day. Do you see again the disciples' love of truth, how they are not ashamed of saying even this, that such a report prevailed against them.
Then the eleven disciples went to Galilee, and some worshipped, while some doubted when they saw Him.
Then the eleven disciples went away into Galilee, and some worshipped, and some when they saw Him doubted.
This appears to me to be the final appearance in Galilee, when He commissioned them to go out and baptize. And if some doubted, we should admire once again their honesty in not hiding even their failures right up to the very end. Yet even these doubters were convinced by what they saw.
This seems to me to be the last appearance in Galilee, when He sent them forth to baptize. And if some doubted, herein again admire their truthfulness, how they conceal not even their shortcomings up to the last day. Nevertheless, even these are assured by their sight.
What does He say to them when He sees them? "All power is given to me in heaven and on earth." Again He speaks to them more in a human manner, because they had not yet received the Spirit which could lift them to higher understanding. "Go, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things that I have commanded you." He gives one charge regarding doctrine and the other regarding commandments. He makes no mention of the Jews, brings up nothing that had happened before, does not reproach Peter for his denial or any of the others for their flight. Instead, having placed in their hands a summary of the doctrine expressed in the baptismal formula, He commands them to spread it over the whole world.
What then says He unto them, when He sees them? All power is given unto me in heaven and on earth. Again He speaks to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high. Go, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you; giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.
After this, because He had commanded them to do great things, to build up their courage He says, "Look! I am with you always, even to the end of the world." Do you see His own distinctive power again? Do you see how those other things were also spoken in condescension? And He promised to be not only with those men, but also with all who believe after them. For clearly the apostles were not going to remain here until the end of the world, but He speaks to the believers as to one body. For don't tell me, He says, about how difficult these things are, because I am with you—I who make all things easy. He said this to the prophets in the Old Testament as well, continually—both to Jeremiah when he objected because of his youth, and to Moses and Ezekiel when they shrank back from their calling—"I am with you." He says the same here to these men. And notice, I ask you, how excellent these men are, for the others, when sent to one nation, often made excuses, but these said nothing of the sort, though they were sent to the whole world. And He reminds them also of the final consummation, so that He may draw them forward more, and so that they may not look only at the present dangers, but also at the good things to come that are without end.
After that, because he had enjoined on them great things, to raise their courage, He says, Lo! I am with you always, even unto the end of the world. Matthew 28:20 Do you see His own proper power again? Do you see how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto the end of the world; but he speaks to the believers as to one body. For tell me not, says He, of the difficulty of the things: for I am with you, who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, Jeremiah 1:6, 8 as to Moses and Ezekiel shrinking from the office, I am with you, this here also to these men. And mark, I pray you, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end.
The burdensome things you will experience, He says, will end along with this present life, since even the world itself will come to an end. But the good things you will enjoy remain immortal, as I have often told you before. By reminding them of that day, He strengthened and stirred up their minds, and then sent them out. For that day is something to be desired by those who live in good works, just as on the other hand it is terrible for those in sin, like it is for the condemned.
For the irksome things, says He, that you will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which you shall enjoy remain immortal, as I have often told you before. Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.
But let us not only fear and shudder—let us also change while there is still opportunity, and let us rise out of our wickedness, for we are able to do so if we are willing. For if many people did this before grace, how much more should we do so after grace.
But let us not fear only, and shudder, but let us change too, while there is opportunity, and let us rise out of our wickedness, for we can, if we be willing. For if before grace many did this, much more after grace.
For what difficult things are we commanded to do? To split mountains apart? To fly through the air? Or to cross the Tuscan sea? Not at all, but rather a way of life so easy that it doesn't even require any tools, but only a soul and determination. For what tools did those apostles have, who accomplished such things? Did they not go about with one garment and barefoot? And yet they overcame everyone.
3. For what grievous things are we enjoined? To cleave mountains asunder? To fly into the air? Or to cross the Tuscan sea? By no means, but a way of life so easy, as not so much as to want any instruments, but a soul and purpose only. For what instruments had these apostles, who effected such things? Did they not go about with one vestment and unshod? And they got the better of all.
What is difficult about the commands? Do not have enemies. Do not hate anyone. Do not speak badly about anyone. Actually, doing the opposite of these things is much harder. But you say, "He told us to give up our money." Is that really the difficult thing? First of all, He did not command it but advised it. But even if it were a command, what is so difficult about not carrying around burdens and unnecessary worries?
For what is difficult of the injunctions? Have no enemy. Hate no man. Speak ill of no man. Nay, the opposites of these things are the greater hardships. But He said, you reply, Throw away your money. Is this then the grievous thing? In the first place, He did not command, but advised it. Yet even if it were a command, what is it grievous not to carry about burdens and unseasonable cares?
But oh, the destructive power of greed! Everything has been reduced to money; this is why everything has been turned upside down. If anyone calls another person happy, he mentions this; if he pronounces someone miserable, the description of misery comes from the same source. And all calculations are made on this basis—how one person becomes rich, how another becomes poor. Whether it involves military service, marriage, a profession, or whatever anyone undertakes, he does not commit himself to the task at hand until he sees that wealth is flowing in rapidly. After all this, should we not gather together and consider how we can drive away this plague? Should we not look with shame at the good deeds of our fathers? Of the three thousand, of the five thousand, who held all things in common?
But oh covetousness! All things have become money; for this cause all things are turned upside down. If anyone declares another happy, he mentions this; should he pronounce him wretched, hence is derived the description of wretchedness. And all reckonings are made on this account, how such an one gets rich, how such an one gets poor. Should it be military service, should it be marriage, should it be a trade, should it be what you will that any man takes in hand, he does not apply to what is proposed, until he see these riches are coming in rapidly upon him. After this shall we not meet together and consult how we shall drive away this pest? Shall we not regard with shame the good deeds of our fathers? Of the three thousand, of the five thousand, who had all things common?
What is the benefit of this present life if we don't use it for our future gain? How long will you refuse to enslave the mammon that has enslaved you? How long will you be slaves of money? How long will you have no love for liberty and refuse to tear apart the bargains of covetousness? If you had become slaves of men, you would do everything possible if anyone promised you freedom. Yet being captives of covetousness, you don't even consider how you might be delivered from this bitter bondage. And yet the former would be nothing terrible, while the latter is the most bitter tyranny.
What is the profit of this present life, when we do not use it for our future gain? How long do ye not enslave the mammon that has enslaved you? How long are you slaves of money? How long have ye no love for liberty, and do not rend in pieces the bargains of covetousness? But while, if you should have become slaves of men, you do all things, if any one should promise you liberty; yet being captives of covetousness, you do not so much as consider how ye may be delivered from this bitter bondage. And yet the one were nothing terrible, the other is the most bitter tyranny.
Consider how great a price Christ paid for us. He shed His own blood; He gave up Himself. But you, even after all this, have become lazy and indifferent. The most serious thing of all is that you actually take pleasure in this slavery, you enjoy the dishonor, and what you ought to run from has become something you desire.
Consider how great a price Christ paid for us. He shed His own blood; He gave up Himself. But you, even after all this, are grown supine; and the most grievous thing of all is, that you even take delight in the slavery, you luxuriate in the dishonor, and that, from which you ought to flee, has become an object of desire to you.
But since it is right not only to lament and to blame, but also to correct, let us see what causes this passion and this evil to become desirable to you. Where does this desire come from? You say it is because riches bring honor and security. What kind of security, I ask you? The assurance that you will not suffer hunger or cold, that you will not be harmed or despised. If we promise you this security, will you then stop pursuing wealth? For if this is why riches are desirable, and if you can have security without them, what need do you have for them anymore? But how is it possible, you ask, for someone who is not rich to attain this? Rather, I say the opposite: how is it possible if one is rich? For it is necessary to flatter many people, both rulers and those under them, to beg countless others, to be a lowly slave, to live in fear and trembling, to watch suspiciously for the eyes of the envious, to fear the tongues of slanderers, and to fear the desires of other greedy men. But poverty is not like this; it is the complete opposite. It is a place of refuge and security, a calm harbor, a training ground and school for learning self-control, an imitation of the life of angels.
But since it is right not only to lament and to blame, but also to correct, let us see from what cause this passion and this evil have become an object of desire to you. Whence then, whence has this come to be an object of desire? Because, you say, it makes me to be in honor and in security. In what kind of security, I pray you? In the confidence, not to suffer hunger, nor cold, not to be harmed, not to be despised. Will you then, if we promise you this security, refrain from being rich? For if it is for this that riches are an object of desire, if it be in your power to have security without these, what need have you of these any more? And how is it possible, you say, for one who is not rich to attain to this? Nay, how is it possible (for I say the opposite thing) if one is rich? For it is necessary to flatter many, both rulers and subjects, and to entreat countless numbers, and to be a base slave, and to be in fear and trembling, and to regard with suspicion the eyes of the envious, and to fear the tongues of false accusers, and the desires of other covetous men. But poverty is not like this, but altogether the contrary. It is a place of refuge and security, a calm harbor, a wrestling ground, and school of exercise to learn self-command, an imitation of the life of angels.
Listen to these things, all you who are poor, or rather, all you who desire to be rich. It is not poverty itself that should be feared, but rather not being willing to be poor. Consider poverty to be nothing fearful, and it will not be fearful to you. For this fear does not exist in the nature of the thing itself, but in the judgment of weak-minded people. In fact, I am even ashamed that I have reason to say so much about poverty to show that it is nothing to be feared. For if you practice self-control, poverty is even a source of countless blessings for you. And if someone were to offer you kingship, political power, wealth, and luxury, and then set poverty against them and allow you to choose whichever you wanted, you would immediately seize upon poverty, if you truly understood its beauty.
Hear these things, as many as are poor; or rather also, as many as desire to be rich. It is not poverty that is the thing to be feared, but the not being willing to be poor. Account poverty to be nothing to fear, and it will not be to you a matter for fear. For neither is this fear in the nature of the thing, but in the judgment of feeble-minded men. Or rather, I am even ashamed that I have occasion to say so much concerning poverty, to show that it is nothing to be feared. For if you practise self-command, it is even a fountain to you of countless blessings. And if any one were to offer you sovereignty, and political power, and wealth, and luxury, and then having set against them poverty, were to give you your choice to take which thou would, you would straightway seize upon poverty, if indeed you knew the beauty thereof.
I know that many people laugh when these things are said, but we are not troubled by this. We ask you to stay, and soon you will agree with us. To me, poverty seems like a beautiful, attractive, and graceful young woman, while greed seems like some monstrous female figure—some Scylla or Hydra, or some other similar monster invented by writers of fables.
4. And I know that many laugh, when these things are said; but we are not troubled but we require you to stay, and soon ye will give judgment with us. For to me poverty seems like some comely, fair, and well-favored damsel, but covetousness like some monster shaped woman, some Scylla or Hydra, or some other like prodigies feigned by fabulous writers.
Don't bring forward, I ask you, those who accuse poverty, but rather those who have shone brightly through it. Nurtured in this, Elijah was caught up in that blessed assumption. With this Elisha shone; with this John; with this all the apostles; but with the other, Ahab, Jezebel, Gehazi, Judas, Nero, Caiaphas, were condemned.
For bring not forward, I pray you, them that accuse poverty, but them that have shone thereby. Nurtured in this, Elias was caught up in that blessed assumption. With this Eliseus shone; with this John; with this all the apostles; but with the other, Ahab, Jezebel, Gehazi, Judas, Nero, Caiaphas, were condemned.
But if you wish, let us not only look at those who have been glorious in poverty, but let us observe the beauty of this virtue itself. For indeed her eye is clear and sharp, having nothing clouded in it, unlike the eye of greed, which at one moment is full of anger, at another glutted with pleasure, and at another troubled by lack of self-control. But the eye of poverty is not like this—rather it is gentle, calm, looking kindly on everyone, meek, tender, hating no one, avoiding no one. For where there are riches, there is fuel for hostility and for countless conflicts. Again, the mouth of the other is full of insults, a certain arrogance, much boasting, cursing, and deceit; but the mouth and tongue of this one are wholesome, filled with continual thanksgiving, blessing, words of gentleness, affection, courtesy, praise, and commendation. And if you would also see the proportion of her form, she is of fine stature, and far taller than wealth. And if many flee from her, do not be surprised, for so do fools flee from the rest of virtue.
But if it please you, let us not look to those only that have been glorious in poverty, but let us observe the beauty itself of this damsel. For indeed her eye is clear and piercing, having nothing turbid in it, like the eye of covetousness, which is at one time full of anger, at another sated with pleasure, at another troubled by incontinence. But the eye of poverty is not like this, but mild, calm, looking kindly on all, meek, gentle, hating no man, shunning no man. For where there are riches, there is matter for enmity, and for countless wars. The mouth again of the other is full of insults, of a certain haughtiness, of much boasting, cursing, deceit; but the mouth and the tongue of this are sound, filled with continual thanksgiving, blessing, words of gentleness, of affection, of courtesy, of praise, of commendation. And if you would see also the proportion of her members, she is of a goodly height, and far loftier than wealth. And if many flee from her, marvel not at it, for indeed so do fools from the rest of virtue.
But the poor man, you will say, is insulted by the rich person. Again you are declaring to me the praise of poverty. For who, I ask you, is blessed—the one who insults or the one who is insulted? It is clearly the insulted person. But then, covetousness drives one to insult, while poverty persuades the other to endure. But the poor man suffers hunger, you will say. Paul also suffered hunger and was in famine. But he has no rest. Neither did the Son of Man have anywhere to lay His head. Matthew 8:20
But the poor man, you will say, is insulted by him that is rich. Again you are declaring to me the praise of poverty. For who, I pray you, is blessed, the insulter, or the insulted? It is manifest that it is the insulted person. But then, the one, covetousness, urges to insult the other; poverty persuades to endure. But the poor man suffers hunger, you will say. Paul also suffered hunger, and was in famine. But he has no rest. Neither had the Son of Man where to lay His head. Matthew 8:20
Do you see how far the praises of poverty have gone, and where it places you, to what men it leads you, and how it makes you a follower of the Lord? If it were good to have gold, Christ, who has unutterable blessings, would have given this to His disciples. But now, far from giving it to them, He forbade them to have it. Therefore Peter also, far from being ashamed of poverty, actually glories in it, saying, "Silver and gold have I none; but what I have give I you" (Acts 3:6). And who among you would not have wanted to say this? Indeed, we all would extremely desire to, perhaps someone may say. Then throw away your silver, throw away your gold. And if I throw it away, you will say, shall I receive the power of Peter? Why, what made Peter blessed, tell me? Was it really that he lifted up the lame man? By no means, but not having these riches—this is what brought him Heaven. For of those who performed these miracles, many fell into hell, but those who did good things attained a kingdom. And you may learn this even from Peter himself. For there were two things that he said: "Silver and gold have I none," and "In the name of Jesus Christ rise up and walk."
Do you see how far the praises of poverty have proceeded, and where it places you, to what men it leads you on, and how it makes you a follower of the Lord? If it were good to have gold, Christ, who have the unutterable blessings, would have given this to His disciples. But now so far from giving it them, He forbad them to have it. Wherefore Peter also, so far from being ashamed of poverty, even glories in it, saying, Silver and gold have I none; but what I have give I you. Acts 3:6 And who of you would not have desired to utter this saying? Nay, we all would extremely, perhaps some one may say. Then throw away your silver, throw away your gold. And if I throw it away, you will say, shall I receive the power of Peter? Why, what made Peter blessed, tell me? Was it indeed to have lifted up the lame man? By no means, but the not having these riches, this procured him Heaven. For of those that wrought these miracles, many fell into hell, but they, who did those good things, attained a kingdom. And this you may learn even of Peter himself. For there were two things that he said, Silver and gold have I none; and, In the name of Jesus Christ rise up and walk.
Which thing, then, made him glorious and blessed—raising up the lame man or casting away his money? You can learn this from the Master of the conflicts Himself. What does He Himself say to the rich man seeking eternal life? He did not say, "Raise up the lame," but "Sell your goods, and give to the poor, and come and follow me, and you shall have treasure in Heaven." And Peter again did not say, "Behold, in Your name we cast out devils," although he was casting them out, but "Behold, we have forsaken all and followed You; what shall we have?" And Christ again, in answering this apostle, did not say, "If any man raise up the lame," but "Whosoever has forsaken houses or lands shall receive a hundredfold in this world and shall inherit everlasting life."
Which sort of thing then made Him glorious and blessed, the raising up the lame man, or the casting away his money? And this you may learn from the Master of the conflicts Himself. What then does He Himself say to the rich man seeking eternal life? He said not, raise up the lame, but, Sell your goods, and give to the poor, and come and follow me, and you shall have treasure in Heaven. Matthew 19:21 And Peter again said not, Behold, in Your name we cast out devils; although he was casting them out, but, Behold, we have forsaken all and followed You what shall we have? Matthew 19:27 And Christ again, in answering this apostle, said not, If any man raise up the lame, but, Whosoever has forsaken houses or lands, shall receive an hundredfold in this world, and shall inherit everlasting life.
Let us also imitate this man, so that we may not be put to shame, but may stand with confidence at the judgment seat of Christ and win Him to be with us, just as He was with His disciples. For He will be with us, just as He was with them, if we are willing to follow them and to be imitators of their life and conduct. For it is because of these things that God crowns and commends people, not requiring you to raise the dead or to heal the lame. For these things do not make one like Peter, but rather the casting away of one's possessions, for this was the apostles' achievement.
Let us also then emulate this man, that we may not be confounded, but may with confidence stand at the judgment seat of Christ; that we may win Him to be with us, even as He was with His disciples. For He will be with us, like as He was with them, if we are willing to follow them, and to be imitators of their life and conversation. For in consequence of these things God crowns, and commends men, not requiring of you to raise the dead, or to cure the lame. For not these things make one to be like Peter, but the casting away one's goods, for this was the apostles' achievement.
But do you not find it possible to cast them away? In the first place, I say it is possible. But I do not compel you if you are unwilling, nor do I force you to do it. However, I do ask this: spend at least a portion on those in need, and seek for yourself nothing more than what is necessary. For in this way we will both live our life here without trouble and in security, and we will enjoy eternal life. May God grant that we all may attain this, through the grace and love toward mankind of our Lord Jesus Christ, to whom be glory and might, together with the Father and the Holy Spirit, now and always, and forever and ever. Amen.
But do you not find it possible to cast them away? In the first place, I say, it is possible; but I compel you not, if you are not willing, nor constrain you to it; but this I entreat, to spend at least a part on the needy, and to seek for yourself nothing more than is necessary. For thus shall we both live our life here without trouble, and in security, and enjoy eternal life; unto which God grant we all may attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, together with the Father and the Holy Ghost, now and always, and world without end. Amen.