Opening
Matthew 3:13.
Matt. III. 13.
Then Jesus comes from Galilee to the Jordan, etc.
Then comes Jesus from Galilee to Jordan, etc.
The Lord comes alongside servants, the Judge alongside criminals, to be baptized. But do not be disturbed, because his exaltation shines most brightly through these acts of lowering himself. If he willingly allowed himself to be carried for so long in a virgin's womb, and to come forth from there with our nature, and to be struck with rods and crucified, and to endure everything else that he endured—why are you surprised that he also willingly allowed himself to be baptized and to come with the others to his servant? The truly astonishing thing was that one thing: that being God, he became Man. Everything else after this follows reasonably from that.
With the servants the Lord, with the criminals the Judge, comes to be baptized. But be not troubled; for in these humiliations His exaltation does most shine forth. For He who vouchsafed to be borne so long in a Virgin's womb, and to come forth thence with our nature, and to be smitten with rods, and crucified, and to suffer all the rest which He suffered — why do you marvel if He vouchsafed also to be baptized, and to come with the rest to His servant. For the amazement lay in that one thing, that being God, He would be made Man; but the rest after this all follows in course of reason.
For this reason, John also said in advance everything he had said before—that he was not worthy to untie the strap of His sandal, and all the rest. For example, he said that He is Judge, that He rewards each person according to what they deserve, and that He will generously give His Spirit to all. He said these things so that when you see Him coming to baptism, you would not think anything lowly of Him. Therefore, even when He had come, John tried to prevent Him, saying,
For this cause, let me add, John also by way of anticipation said all that he had said before, that he was not worthy to unloose the latchet of His shoe; and all the rest, as for instance, that He is Judge, and rewards every man according to his desert, and that He will bestow His Spirit abundantly on all; in order that when you should see Him coming to the baptism, you might not suspect anything mean. Therefore he forbids Him, even when He had come, saying,
I have need to be baptized by You, and You come to me. Matthew 3:14 Because the baptism was one of repentance and led people to acknowledge their own sins, John wanted to prevent anyone from thinking that Jesus came to the Jordan with this same mindset. So he clarified things ahead of time by calling Him both the Lamb and the Redeemer from all the sin in the world. The one who could take away the sins of the entire human race was certainly Himself without sin. For this reason, John did not say, "Behold, He who is without sin," but said something far more significant: "He who bears the sin of the world." He did this so that along with this truth you would confidently accept the other truth as well, and having accepted it, you would understand that Jesus comes to baptism to carry out some further divine plan (economy). This is also why John said to Him when He came, I have need to be baptized by You, and You come to me?
I have need to be baptized by You, and You come to me. Matthew 3:14 For, because the baptism was of repentance, and led men to accuse themselves for their offenses, lest any one should suppose that He too comes to Jordan in this sort of mind, John sets it right beforehand, by calling Him both Lamb, and Redeemer from all the sin that is in the world. Since He that was able to take away the sins of the whole race of men, much more was He Himself without sin. For this cause then he said not, Behold, He that is without sin, but what was much more, He that bears the sin of the world, in order that together with this truth you might receive that other with all assurance, and having received it might perceive, that in the conduct of some further economy He comes to the baptism. Wherefore also he said to Him when He came, I have need to be baptized by You, and You come to me?
And he did not say, "And are You baptized by me?" No, he was afraid to say that. Rather, what did he say? "And You come to me?" What then does Christ do? What He did later with Peter, He did then as well. For Peter too would have forbidden Him to wash his feet, but when he heard, "What I do you do not know now, but you will know later," and "You have no part with me," he quickly withdrew from his position and went to the opposite view. And John likewise, when he heard, "Let it be so now, for in this way it is fitting for us to fulfill all righteousness," immediately obeyed. For they were not stubbornly argumentative, but they showed both love and obedience, and made it their purpose to be guided by their Lord in all things.
And he said not, And are You baptized of me? nay, for this he feared to say: but what? And You come to me? What then does Christ? What He did afterwards with respect to Peter, this did He then also. For so he too would have forbidden Him to wash his feet, but when he had heard, What I do you know not now, but you shall know hereafter, and you have no part with me, John 13:7-8 he speedily withdrew from his determination, and went over to the contrary. And this man again in like manner, when he had heard, Suffer it to be so now, for thus it becomes us to fulfill all righteousness, straightway obeyed. For they were not unduly contentious, but they manifested both love and obedience, and made it their study to be ruled by their Lord in all things.
Notice how He urges him forward using the very concern that made him uncertain about what was happening. Christ did not say "this is just," but "this becomes." Since what seemed unworthy to John was mainly the idea of Christ being baptized by His servant, Christ addressed this particular concern directly rather than anything else, stating what was directly opposed to that impression. It was as if He had said, "Is it not just as unbecoming for you to avoid and forbid this? No—for this very reason I command you to allow it, because it is becoming, and that in the highest degree."
And mark how He urges him on that very ground which chiefly caused him to look doubtfully on what was taking place; in that He did not say, thus it is just, but thus it becomes. For, inasmuch as the point unworthy of Him was in his mind chiefly this, His being baptized by His servant, He stated this rather than anything else, which is directly opposed to that impression: as though He had said, Is it not as unbecoming that you avoid and forbid this? Nay, for this self-same cause I bid you suffer it, that it is becoming, and that in the highest degree.
And He did not merely say, "suffer," but He added, "now." For it will not be so forever, He says, but you shall see me such as you desire. For the present, however, endure this. Next He shows also how this becomes Him. How then does it do so? In that we fulfill the whole law. And to express this He said, "all righteousness." For righteousness is the fulfilling of the commandments. Since then we have performed all the rest of the commandments, He says, and this alone remains, it also must be added. Because I have come to do away with the curse that is appointed for the transgression of the law, I must therefore first fulfill it all. And having delivered you from its condemnation, in this way bring it to an end. It becomes me therefore to fulfill the whole law, by the same rule that it becomes me to do away with the curse that is written against you in the law. This being the very purpose of my assuming flesh and coming here.
And He did not merely say, suffer, but He added, now. For it will not be so forever, says He, but you shall see me such as you desire, for the present, however, endure this. Next He shows also how this becomes Him. How then does it so? In that we fulfill the whole law; and to express this He said, all righteousness. For righteousness is the fulfilling of the commandments. Since then we have performed all the rest of the commandments, says He, and this alone remains, it also must be added: because I have come to do away the curse that is appointed for the transgression of the law. I must therefore first fulfill it all, and having delivered you from its condemnation, in this way bring it to an end. It becomes me therefore to fulfill the whole law, by the same rule that it becomes me to do away the curse that is written against you in the law: this being the very purpose of my assuming flesh, and coming hither.
Then he allows Him. And Jesus, when He was baptized, went up immediately out of the water; and behold, the heavens were opened to Him, and he saw the Spirit of God descending like a dove, and lighting upon Him.
2. Then he suffers Him. And Jesus, when He was baptized, went up straightway out of the water; and, lo, the heavens were opened unto Him, and he saw the Spirit of God descending like a dove, and lighting upon Him.
Since many people assumed that John was greater than Jesus—because John had spent his entire life in the wilderness, was the son of a high priest, wore such distinctive clothing, was calling everyone to his baptism, and had been born to a barren mother, while Jesus was first of all from a young woman of ordinary standing (for the virgin birth was not yet known to everyone), and besides, He had been raised in a house, associated with all kinds of people, and wore common clothing—they suspected Him to be less than John, knowing nothing yet of those hidden realities. Moreover, the fact that He was baptized by John added weight to this assumption, even if none of the previously mentioned factors had existed. For it would occur to them that this man was just one of the crowd (for if He were not one of the crowd, He would not have come with the crowd to the baptism), but that John was greater than He and far more remarkable. Therefore, so that this opinion would not take hold among the people, the very heavens are opened when He is baptized, and the Spirit comes down, and a voice with the Spirit, proclaiming the dignity of the Only Begotten. For since the voice that said "This is my beloved Son" would seem to the crowd to refer rather to John—because it did not add "This one who is being baptized," but simply "This," and every hearer would understand it to be said about the baptizer rather than the one being baptized, partly because of the Baptist's own dignity and partly for all the reasons mentioned—the Spirit came in the form of a dove, directing the voice toward Jesus and making it clear to everyone that "This" was not spoken about John who baptized, but about Jesus who was baptized.
For inasmuch as many supposed that John was greater than He, because John had been brought up all his time in the wilderness, and was son of a chief priest, and was clothed with such raiment, and was calling all men unto his baptism, and had been born of a barren mother; while Jesus, first of all, was of a damsel of ordinary rank (for the virgin birth was not yet manifest to all); and besides, He had been brought up in a house, and held converse with all men, and wore this common raiment; they suspected Him to be less than John, knowing as yet nothing of those secret things — and it fell out moreover that He was baptized of John, which thing added support to this surmise, even if none of those mentioned before had existed; for it would come into their mind that this man was one of the many (for were He not one of the many, He would not have come with the many to the baptism), but that John was greater than He and far more admirable:– in order therefore that this opinion might not prevail with the multitude, the very heavens are opened, when He is baptized, and the Spirit comes down, and a voice with the Spirit, proclaiming the dignity of the Only Begotten. For since the voice that said, This is my beloved Son, would seem to the multitude rather to belong to John, for It added not, This that is baptized, but simply This, and every hearer would conceive it to be said concerning the baptizer, rather than the baptized, partly on account of the Baptist's own dignity, partly for all that has been mentioned; the Spirit came in form of a dove, drawing the voice towards Jesus, and making it evident to all, that This was not spoken of John that baptized, but of Jesus who was baptized.
And how was it, someone may ask, that they did not believe when these things happened? Because in the days of Moses also many wonderful works were done, though not such as these; and after all those—the voices, the trumpets, and the lightnings—they both forged a calf and were joined to Baal-peor. And those very people too, who were present at the time and saw Lazarus rise, so far from believing in Him who had worked these things, repeatedly attempted even to kill Him. Now if seeing with their own eyes someone rise from the dead, they were so wicked, why marvel at their not accepting a voice carried from above? Since when a soul is dishonest and perverted, and possessed by the disease of envy, it yields to none of these things; even as when it is honest it receives all with faith and has no great need of these.
And how was it, one may say, that they did not believe, when these things came to pass? Because in the days of Moses also many wonderful works were done, albeit not such as these; and after all those, the voices, and the trumpets, and the lightnings, they both forged a calf, and were joined unto Baal-peor. And those very persons too, who were present at the time, and saw Lazarus arise, so far from believing in Him, who had wrought these things, repeatedly attempted even to slay Him. Now if seeing before their eyes one rise from the dead, they were so wicked, why marvel at their not receiving a voice wafted from above? Since when a soul is uncandid and perverse, and possessed by the disease of envy, it yields to none of these things; even as when it is candid it receives all with faith, and has no great need of these.
Speak not therefore thus, They believed not, but rather inquire, Did not all things take place which ought to have made them believe? For by the prophet also God frames this kind of defense of His own ways in general. That is, the Jews being on the point of ruin, and of being given over to extreme punishment; lest anyone from their wickedness should attack His providence, He says, What ought I to have done to this vineyard, that I have not done? Just so here likewise consider: what ought to have been done, and was not done? And indeed whenever arguments arise concerning God's providence, make use of this kind of defense against those who try to raise prejudice against it based on the wickedness of the many. See, for instance, what astonishing things are done, preludes of those which were to come; for it is no longer paradise, but Heaven that is opened.
Speak not therefore thus, They believed not, but rather inquire, Did not all things take place which ought to have made them believe? For by the prophet also God frames this kind of defense of His own ways in general. That is, the Jews being on the point of ruin, and of being given over to extreme punishment; lest any from their wickedness should calumniate His providence, He says, What ought I to have done to this vineyard, that I have not done? Just so here likewise reflect; what ought to have been done, and was not done? And indeed whenever arguments arise on God's Providence, make use of this kind of defense, against those who from the wickedness of the many try to raise a prejudice against it. See, for instance, what astonishing things are done, preludes of those which were to come; for it is no more paradise, but Heaven that is opened.
Let our argument with the Jews wait for another time. For now, with God's help, we will direct our discussion to what lies immediately before us.
But let our argument with the Jews stand over unto some other time; for the present, God working with us, we would direct our discourse to what is immediately before us.
And Jesus, when He was baptized, went up immediately out of the water; and behold! The heavens were opened to Him. Matthew 3:16
3. And Jesus, when He was baptized, went up straightway out of the water; and lo! The heavens were opened unto Him. Matthew 3:16
Why were the heavens opened? To show you that this also happens at your baptism, as God calls you to your homeland on high and urges you to have nothing to do with earth. And even if you do not see it, do not doubt it. For at the beginning of all wonderful and spiritual events, visible signs like this appear for the sake of those who are somewhat slow in understanding and who need to see with their eyes, and who cannot conceive of an incorporeal nature at all, but are moved only by what they can see. The purpose is that even when such things no longer occur afterward, what has been revealed through them once and for all at the start may be accepted by your faith.
Wherefore were the heavens opened? To inform you that at your baptism also this is done, God calling you to your country on high, and persuading you to have nothing to do with earth. And if you see not, yet never doubt it. For so evermore at the beginnings of all wonderful and spiritual transactions, sensible visions appear, and such-like signs, for the sake of them that are somewhat dull in disposition, and who have need of outward sight, and who cannot at all conceive an incorporeal nature, but are excited only by the things that are seen: that so, though afterward no such thing occur, what has been declared by them once for all at the first may be received by your faith.
For in the case of the apostles too, there was a sound of a mighty wind, and visions of fiery tongues appeared, but not for the apostles' sake—rather because of the Jews who were present at that time. Nevertheless, even though no visible signs take place now, we receive the things that were once made known through them. So the dove itself appeared at that time so that, like a finger (so to speak), it might point out to those who were present, and to John, the Son of God. However, it was not only for this reason, but also to teach you that at your baptism the Spirit comes upon you no less. But since we now have no need of visible signs, faith is sufficient in place of all these things. For signs are not for those who believe, but for those who do not believe.
For in the case of the apostles too, there was a sound of a mighty wind, Acts 2:2 and visions of fiery tongues appeared, but not for the apostles' sake, but because of the Jews who were then present. Nevertheless, even though no sensible signs take place, we receive the things that have been once manifested by them. Since the dove itself at that time therefore appeared, that as in place of a finger (so to say) it might point out to them that were present, and to John, the Son of God. Not however merely on this account, but to teach you also, that upon you no less at your baptism the Spirit comes. But since then we have no need of sensible vision, faith sufficing instead of all. For signs are not for them that believe, but for them that believe not. 1 Corinthians 14:22
But why in the form of a dove? That creature is gentle and pure. Since the Spirit is also a Spirit of meekness, He therefore appears in this way. Besides, He is reminding us of an ancient story. For when a common shipwreck had once overtaken the whole world and our race was in danger of perishing, this creature appeared and indicated deliverance from the storm. Bearing an olive branch, it announced the good news of the common calm of the whole world—all of which was a type of the things to come. In fact, the condition of people was then much worse, and they deserved a much harsher punishment. To prevent you from despairing, therefore, He reminds you of that story. Because even then, when things were desperate, there was a kind of deliverance and reformation—but then by punishment, now by contrast by grace and an unspeakable gift. Therefore the dove also appears, not bearing an olive branch, but pointing out to us our Deliverer from all evils and suggesting gracious hopes. For she does not lead one man only out of an ark, but at her appearing she leads the whole world up into heaven, and instead of a branch of peace from an olive, she conveys the adoption to all the world's offspring in common.
But why in the fashion of a dove? Gentle is that creature, and pure. Forasmuch then as the Spirit too is a Spirit of meekness, He therefore appears in this sort. And besides, He is reminding us of an ancient history. For so, when once a common shipwreck had overtaken the whole world, and our race was in danger of perishing, this creature appeared, and indicated the deliverance from the tempest, and bearing an olive branch, Genesis viii published the good tidings of the common calm of the whole world; all which was a type of the things to come. For in fact the condition of men was then much worse, and they deserved a much sorer punishment. To prevent your despairing, therefore, He reminds you of that history. Because then also, when things were desperate, there was a sort of deliverance and reformation; but then by punishment, now, on the contrary, by grace and an unspeakable gift. 2 Corinthians 9:15 Therefore the dove also appears, not bearing an olive branch, but pointing out to us our Deliverer from all evils, and suggesting the gracious hopes. For not from out of an ark does she lead one man only, but the whole world she leads up into heaven at her appearing, and instead of a branch of peace from an olive, she conveys the adoption to all the world's offspring in common.
Reflect now on the greatness of the gift, and do not consider His dignity any less because He appeared in such a likeness. For I actually hear some people saying that the difference between Christ and the Spirit is as great as the difference between a man and a dove, since the one appeared in our nature while the other appeared in the likeness of a dove. What should we say to these things? That the Son of God truly took upon Himself the nature of man, but the Spirit did not take upon Himself the nature of a dove. Therefore the evangelist also did not say "in the nature of a dove," but "in the form of a dove." Accordingly, He never appeared in this form again, but only at that moment. And if you claim His dignity is less on this account, then by this reasoning the cherubim too will be proved much His superior, just as much as an eagle is superior to a dove, because they too were shaped into that visible form. And the angels would be superior as well, for they too have many times appeared in the form of men. But these things are not so—indeed they are not. For the truth of an economy is one thing, and the condescension of a temporary vision is another.
Reflect now on the greatness of the gift, and do not account His dignity the less for His appearing in such a likeness. For I actually hear some saying, that such as is the difference between a man and a dove, so great is that between Christ and the Spirit: since the one appeared in our nature, the other in the likeness of a dove. What must we say then to these things? That the Son of God did indeed take upon Him the nature of man, but the Spirit took not on Him the nature of a dove. Therefore the evangelist also said not, in the nature of a dove, but in the form of a dove. Accordingly, never after did He so much as appear in this fashion, but at that moment only. And if on this account you affirm His dignity to be less, the cherubim too will be made out by this reasoning much His superior, even as much so as an eagle is to a dove: because they too were figured into that visible shape. And the angels too superior again, for they no less have many times appeared in the fashion of men. But these things are not so, indeed they are not. For the truth of an economy is one thing, and the condescension of a temporary vision another.
Do not now, I beg you, become ungrateful toward your Benefactor or repay with the very opposite the One who has given you the fountain of blessing. For where adoption is granted, there is also the removal of evils and the giving of all good things.
Do not now, I pray you, become unthankful towards your Benefactor nor with the very contraries requite Him that has bestowed on you the fountain of blessedness. For where adoption is vouchsafed, there is also the removing of evils, and the giving of all good things.
Because of this very reason, the Jewish baptism comes to an end, and ours begins. What happened with the Passover also happens with baptism. In both cases, acting with both in view, He brought one to an end while giving the other its beginning. So here, having fulfilled the Jewish baptism, He simultaneously opens the doors of the Church's baptism. Just as on one table then, so in one river now, He had sketched out the shadow and now adds the truth. For this baptism alone has the grace of the Spirit, but John's baptism lacked this gift. For this very reason, no such thing happened in the case of the others who were baptized, but only in the case of Him who was to hand this on. This way, besides what we have already said, you might also learn that it was not the purity of the baptizer, but the power of the one being baptized, that produced this effect. Not until then were the heavens opened, nor did the Spirit make His approach. From this point forward He leads us away from the old to the new polity, both opening to us the gates on high and sending down His Spirit from there to call us to our country there—and not merely to call us, but also with the greatest mark of dignity. For He has not made us angels and archangels, but He has caused us to become sons of God and beloved, and so He draws us toward that inheritance of ours.
4. On this very account the Jewish baptism ceases, and ours takes its beginning. And what was done with regard to the Passover, the same ensues in the baptism also. For as in that case too, He acting with a view to both, brought the one to an end, but to the other He gave a beginning: so here, having fulfilled the Jewish baptism, He at the same time opens also the doors of that of the Church; as on one table then, so in one river now, He had both sketched out the shadow, and now adds the truth. For this baptism alone has the grace of the Spirit, but that of John was destitute of this gift. For this very cause in the case of the others that were baptized no such thing came to pass, but only in the instance of Him who was to hand on this; in order that, besides what we have said, you might learn this also, that not the purity of the baptizer, but the power of the baptized, had this effect. Not until then, assuredly, were either the heavens opened, nor did the Spirit make His approach. Because henceforth He leads us away from the old to the new polity, both opening to us the gates on high, and sending down His Spirit from thence to call us to our country there; and not merely to call us, but also with the greatest mark of dignity. For He has not made us angels and archangels, but He has caused us to become sons of God, and beloved, and so He draws us on towards that portion of ours.
Having all this in mind, live a life worthy of the love of the one who calls you, worthy of your citizenship in that world, and worthy of the honor given to you. Since you are crucified to the world and have crucified it to yourself, show yourself with complete strictness to be a citizen of the heavenly city. Don't assume that you still belong to the earth just because your body hasn't been taken up to heaven, for your Head already dwells above. Indeed, for this very reason the Lord first came here and brought his angels, and then departed there, taking you with him—so that even before you actually go up to that place, you might understand that it is possible for you to live on earth as though it were heaven.
Having then all this in your mind, show forth a life worthy of the love of Him who calls you, and of your citizenship in that world, and of the honor that is given you. Crucified as you are to the world, and having crucified it to yourself, show yourself with all strictness a citizen of the city of the heavens. And do not, because your body is not translated unto heaven, suppose that you have anything to do with the earth; for you have your Head abiding above. Yea with this very purpose the Lord, having first come here and having brought His angels, did then, taking you with Him, depart there; that even before your going up to that place, you might understand that it is possible for you to inhabit earth as it were heaven.
Let us guard this noble birth that we received from the beginning, and let us seek more and more every day the palaces that are there. Let us consider everything here to be a shadow and a dream. For if any king on earth found you poor and begging, and suddenly made you his son, you would never think again about your cottage and its humble furnishings. Yet surely in that case the difference is not very great. Do not, then, in this case give any thought to your former things either, for you are called to something much greater. Both the one who calls you is the Lord of the angels, and the good things that are given surpass all word and thought. For He does not remove you from earth to earth, as the king does, but from earth to heaven, and from a mortal physis to an immortal one, and to unspeakable glory—which can only be properly shown when we actually experience it.
Let us then keep watch over that noble birth, which we received from the beginning; and let us every day seek more and more the palaces there, and account all that is here to be a shadow and a dream. For so, had any king among those on earth, finding you poor and a beggar, made you suddenly his son, never would you have thought upon your cottage, and your cottage's mean appointments. Yet surely in that case the difference is not much. Do not then either in this case take account of any of the former things, for you are called unto much greater. For both He who calls is the Lord of the angels, and the good things that are given surpass all both word and thought. Since not from earth to earth does He remove you, as the king does, but from earth to heaven, and from a mortal nature to an immortal, and to glory unspeakable, then only possible to be properly manifested, when we shall actually enjoy it.
Now then, since you have such blessings to receive, do I see you focused on money and clinging to the worldly glory here? And do you not consider all that is visible to be more worthless than a beggar's rags? And how will you prove yourself worthy of this honor? And what excuse will you have to offer? Or rather, what punishment will you not have to endure, since after such a great gift you are running back to your former vomit? For you are no longer being punished merely as a man, but as a son of God who has sinned; and the greatness of your honor becomes a means of bringing a harsher punishment on you. Since we too do not punish equally slaves who do wrong and sons committing the same offense; and especially when they have received some great kindness from us.
Now then, having to partake of such blessings, do I see you minding money, and clinging to the pomp which is here? And do you not esteem all that is seen to be more vile than beggars rags? And how will you appear worthy of this honor? And what excuse will you have to plead? Or rather, what punishment will you not have to suffer, who after so great a gift art running to your former vomit? For no longer are you punished merely as a man, but as a son of God that has sinned; and the greatness of your honor becomes a mean of bringing a sorer punishment on you. Since we too punish not equally slaves that do wrong, and sons committing the same offense; and most of all when they have received some great kindness from us.
For if the one who had paradise for his portion underwent such dreadful things after his honor because of one act of disobedience, what excuse will we have—we who have received Heaven and have become joint heirs with the Only Begotten—for running to the serpent after the dove? For it will no longer be "You are dust, and to dust you shall return" and "You shall till the ground" and those former words that will be said to us, but what is far more grievous than these: the outer darkness, the unbreakable bonds, the venomous worm, the gnashing of teeth—and this with great reason. For the person who is not made better even by so great a benefit would justly suffer the most extreme and even more grievous punishment. Elijah once opened and shut Heaven, but that was to bring down rain and restrain it; whereas for you Heaven is opened not for this purpose, but so that you may ascend there. And what is yet more, not only to ascend yourself, but also to lead up others, if you will—such great confidence and power has He bestowed on you in all that is His.
For if he who had paradise for his portion, for one disobedience underwent such dreadful things after his honor; we, who have received Heaven, and have become joint heirs with the Only Begotten, what excuse shall we have, for running to the serpent after the dove? For it will be no longer, Dust you are, and unto dust shall you return, Genesis 3:19 and you till the ground, and those former words, that will be said to us; but what is far more grievous than these, the outer darkness, Matthew 25:30 the bonds that may not be burst, the venomous worm, the gnashing of teeth; and this with great reason. For he that is not made better even by so great a benefit, would justly suffer the most extreme, and a yet more grievous punishment. Elias once opened and shut Heaven, but that was to bring down rain, and restrain it; whereas to you the heaven is not so opened, but in order for you to ascend there; and what is yet more, not to ascend only, but to lead up others also, if you will; such great confidence and power has He bestowed on you in all that is His.
Since our home is there, let's store everything there and leave nothing here, or we'll lose it. Even if you put a lock on it here, with doors and bars, and station thousands of servants to guard it—even if you outsmart all the schemers, escape the notice of the envious, avoid the moths and the decay that comes with time (which is impossible)—you will never escape death. In one moment you'll be stripped of everything, and not only stripped of it, but forced to hand it over, often to your very enemies. But if you transfer your possessions to that home, you will be far above all these concerns. There's no need for keys, doors, or bars there. Such is the virtue of that city—the place is completely secure, and by its very nature inaccessible to corruption and all evil.
5. Forasmuch then as our house is there, there let us store up all, and leave nothing here, lest we lose it. For here, though you put a lock on it, and doors, and bars, and set thousands of servants to watch it; though you get the better of all the crafty ones, though you escape the eyes of the envious, the worms, the wasting that comes of time; which is impossible — death at any rate you will never escape, but will be deprived of all those things in one moment of time; and not deprived of them only, but will have to transfer them into the hands often of your very enemies. Whereas if you would transfer them into that house, you will be far above all. For there is no need to apply either key, or doors, or bars; such is the virtue of that city, so inviolable is this place, and by nature inaccessible to corruption and all wickedness.
How then is it not the height of foolishness to heap up everything in a place where destruction and decay is the fate of all that is stored, but not to lay up even the smallest portion in a place where things remain untouched and grow—especially when we are going to live there forever? For this reason even the pagans do not believe what we say, since they are willing to receive proof from us through our deeds, not our words. And when they see us building fine houses for ourselves, laying out gardens and baths, and buying fields, they are unwilling to believe that we are preparing for a different kind of home away from our city.
How then is it not of the utmost folly, where destruction and waste is the lot of all that is stored, there to heap up all, but where things abide untouched and increase, there not to lay up even the least portion; and this, when we are to live there forever? For this cause the very heathens disbelieve the things that we say, since our doings, not our sayings, are the demonstration which they are willing to receive from us; and when they see us building ourselves fine houses, and laying out gardens and baths, and buying fields, they are not willing to believe that we are preparing for another sort of residence away from our city.
For if this were so, they say, people would convert everything they have here into money and store it up beforehand there; and they conclude this from what happens in this world. For we see that very wealthy people acquire houses and fields and everything else chiefly in those cities where they intend to live. But we do the opposite; and with all our energy we take possession of the earth, which we will soon have to leave. We give up not only money, but even our very blood for a few acres and buildings, while for the purchase of Heaven we are not willing to give even what exceeds our needs—and this though we could purchase it at a small price and possess it forever, if only we had once purchased it.
For if this were so, say they, they would turn to money all they have here, and lay them up beforehand there; and this they divine from the things that are done in this world. For so we see those who are very rich getting themselves houses and fields and all the rest, chiefly in those cities in which they are to stay. But we do the contrary; and with all earnest zeal we get possession of the earth, which we are soon after to leave; giving up not money only, but even our very blood for a few acres and tenements: while for the purchase of Heaven we do not endure to give even what is beyond our wants, and this though we are to purchase it at a small price, and to possess it forever, provided we had once purchased it.
Therefore, I say we will suffer the worst punishment, arriving there naked and poor. Or rather, we will not undergo these incurable disasters just because of our own poverty, but also because we have made others like ourselves. For when non-Christians see those who have participated in such great mysteries concerned about these matters, they will cling even more strongly to these things, heaping much fire upon our heads. For when we, who ought to teach them to despise everything that is visible, ourselves most of all drive them toward the desire for these things, how will it be possible for us to be saved when we must give an account for the destruction of others? Do you not hear Christ say that He left us to be salt and light in this world, so that we might both strengthen those who are dissolving in luxury and enlighten those who are darkened by concern for wealth? When we instead cast them into even deeper darkness and make them more corrupt, what hope of salvation will we have? There is none at all. Instead, wailing and gnashing our teeth, and bound hand and foot, we will depart into the fire of hell, after being thoroughly worn down by our concern for riches.
Therefore I say we shall suffer the utmost punishment, departing there naked and poor; or rather it will not be for our own poverty that we shall undergo these irremediable calamities, but also for our making others to be such as ourselves. For when heathens see them that have partaken of so great mysteries earnest about these matters, much more will they cling themselves to the things heaping much fire upon our head. For when we, who ought to teach them to despise all things that appear, do ourselves most of all urge them to the lust of these things; when shall it be possible for us to be saved, having to give account for the perdition of others? Do you not hear Christ say, that He left us to be for salt and for lights in this world, in order that we may both brace up those that are melting in luxury, and enlighten them that are darkened by the care of wealth? When therefore we even cast them into more thorough darkness, and make them more dissolute, what hope shall we have of salvation? There is none at all; but wailing and gnashing our teeth, and bound hand and foot, we shall depart into the fire of hell, after being full well worn down by the cares of riches.
Considering all these things, let us break free from the chains of such deception, so that we will not fall into those things that hand us over to the unquenchable fire. For the person who is enslaved to money will be continually bound by chains both here and in the world to come; but the person who is freed from this desire will gain freedom from both. So that we too may attain this freedom, let us shatter the oppressive yoke of greed and make ourselves wings toward Heaven, through the grace and love for mankind of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
Considering then all these things, let us loose the bands of such deceit, that we may not at all fall into those things which deliver us over to the unquenchable fire. For he that is a slave to money, the chains both here and there will have him continually liable to them; but he that is rid of this desire will attain to freedom from both. Unto which that we also may attain, let us break in pieces the grievous yoke of avarice, and make ourselves wings toward Heaven; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.