Opening
Matthew 7:28.
Matt. VII. 28.
When Jesus finished these teachings, the people were astonished at His doctrine.
And it came to pass, when Jesus had ended these sayings, the people were astonished at His doctrine.
Yet it would have been more natural for them to be upset by the harshness of His sayings and to recoil at the difficulty of His commands. But the Teacher's power was so great that many of them were actually captivated and filled with deep wonder, and were won over by the beauty of His words—so much so that even after He stopped speaking, they refused to leave Him. For the listeners did not go away when He came down from the mountain; instead, the entire crowd followed Him, so great was the love for His teaching that He had planted in them.
Yet was it rather natural for them to grieve at the unpleasantness of His sayings, and to shudder at the loftiness of His injunctions; but now so great was the power of the Teacher, that many of them were even caught thereby, and thrown into very great admiration, and persuaded by reason of the sweetness of His sayings, not even when He ceased to speak, to depart from Him at all afterwards. For neither did the hearers depart, He having come down from the mountain, but even then the whole auditory followed Him; so great a love for His sayings had He instilled into them.
They were astonished most of all at His authority. He didn't speak by referring to another, as the prophets and Moses did. Instead, He consistently indicated that He Himself was the one with the power to decide. When He set forth His laws, He kept adding, "But I say to you." And when He reminded them of that day, He declared Himself to be the judge, both through the punishments and through the honors.
But they were astonished most of all at His authority. For not with reference to another, like the prophet and Moses, did He say what He said; but everywhere indicating Himself to be the person that had the power of deciding. For so, when setting forth His laws, He still kept adding, But I say unto you. And in reminding them of that day, He declared Himself to be the judge, both by the punishments, and by the honors.
And yet this was also likely to disturb them. For if, when they saw Him demonstrating His authority through His works, the scribes were ready to stone and persecute Him, how much more likely were they to be offended when there were only words to prove this? And especially when these things were said at the very beginning, before He had given proof of His own power? But nevertheless, they felt nothing of this kind. For when the heart and mind are sincere, they are easily persuaded by the words of truth. And this is exactly why one group, even when the miracles were proclaiming His power, were offended, while the other group, hearing mere words, were persuaded and followed Him. This is what the evangelist is pointing out when he says, "great multitudes followed Him" (Matthew 8:1)—not any of the rulers or scribes, but as many as were free from vice and had their judgment uncorrupted. And throughout the whole gospel you can see that such people clung to Him. For both while He spoke, they would listen in silence, not interrupting, nor breaking in upon the flow of His sayings, nor testing Him and trying to find fault like the Pharisees. And after His teaching they followed Him again, marveling.
And yet it was likely that this too would disturb them. For if, when they saw Him by His works showing forth His authority, the scribes were for stoning and persecuting Him; while there were words only to prove this, how was it other than likely for them to be offended? And especially when at first setting out these things were said, and before He had given proof of His own power? But however, they felt nothing of this; for when the heart and mind is candid, it is easily persuaded by the words of the truth. And this is just why one sort, even when the miracles were proclaiming His power, were offended; while the other on hearing mere words were persuaded and followed Him. This, I would add, the evangelist too is intimating, when he says, great multitudes followed Him, Matthew 8:1 not any of the rulers, nor of the scribes, but as many as were free from vice, and had their judgment uncorrupted. And throughout the whole gospel you see that such clave unto Him. For both while He spoke, they used to listen in silence, not making any intrusion, nor breaking in upon the connection of His sayings, nor tempting Him, and desiring to find a handle like the Pharisees; and after His exhortation they followed Him again, marvelling.
But notice, I ask you, the Lord's thoughtfulness in how He varies the way He benefits His hearers, moving from miracles to teaching, and then from teaching back to miracles. For example, before they went up the mountain, He healed many people, preparing the way for what He was about to say. And after finishing that long discourse to the people, He returns to miracles, confirming what had been said by what was done. So, because He was teaching as one having authority, lest His teaching this way should seem like boasting and arrogance, He does the very same thing in His works as well, acting with authority to heal. This way they would no longer be confused when they saw Him teach in this manner, since He was also working His miracles in the same way.
But do thou mark, I pray you, the Lord's consideration, how He varies the mode of profiting His hearers, after miracles entering on words, and again from the instruction by His words passing to miracles. Thus, both before they went up into the mountain, He healed many, preparing the way for His sayings; and after finishing that long discourse to the people, He comes again to miracles, confirming what had been said by what was done. And so, because He was teaching as one having authority, lest His so teaching should be thought boasting and arrogant, He does the very same in His works also, as having authority to heal; that they might no more be perplexed at seeing Him teach in this way, when He was working His miracles also in the same.
When Jesus had come down from the mountain, a leper came to Him saying, "Lord, if You will, You can make me clean." The understanding and faith of this man who approached Jesus were remarkable. He did not interrupt the teaching or push through the crowd, but waited for the right time and came to Him after He had come down. He did not approach carelessly, but with great earnestness, and on his knees, as another evangelist tells us, with genuine faith and correct understanding about Jesus. He did not say, "If You ask God," or "If You pray," but rather, "If You will, You can make me clean." He did not even say, "Lord, cleanse me," but left everything to Jesus, making his healing depend entirely on Him, and acknowledged that all authority belonged to Him.
2. For when He had come down from the mountain, there came a leper, saying, Lord, if You will, You can make me clean. Great was the understanding and the faith of him who so drew near. For he did not interrupt the teaching, nor break through the auditory, but awaited the proper time, and approaches Him when He has come down. And not at random, but with much earnestness, and at His knees, he beseeches Him, as another evangelist says, and with the genuine faith and right opinion about him. For neither did he say, If You request it of God, nor, If Thou pray, but, If You will, You can make me clean. Nor did he say, Lord, cleanse me, but leaves all to Him, and makes His recovery depend on Him, and testifies that all the authority is His.
What if, someone asks, the leper's understanding was mistaken? Shouldn't Jesus have corrected it, reproved him, and set him straight? But did He do that? Not at all. On the contrary, He established and confirmed what the leper had said. That's why He didn't simply say, "Be cleansed," but rather, "I will, be clean"—so that the teaching would no longer be based on the leper's own assumption, but on His own confirmation.
What then, says one, if the leper's opinion was mistaken? It were meet to do away with it, and to reprove, and set it right. Did He then so do? By no means; but quite on the contrary, He establishes and confirms what had been said. For this cause, you see, neither did He say, Be thou cleansed, but, I will, be thou clean; that the doctrine might no longer be a thing of the other's surmising, but of His own approval.
But the apostles acted differently. How did they respond? When the whole crowd was amazed, they said, "Why are you paying attention to us, as though we had made him walk by our own power or authority?" But the Lord, though He often spoke modestly and beneath His own glory, what does He say here to establish the doctrine of those who were amazed at Him for His authority? "I will, be thou clean." Although in the many and great signs which He performed, He nowhere appears to have spoken this word. Here, however, to confirm the understanding both of all the people and of the leper concerning His authority, He deliberately added "I will."
But the apostles not so: rather in what way? The whole people being in amazement, they said, Why give heed to us, as though by our own power or authority we had made him to walk? But the Lord, though He spoke oftentimes many things modestly, and beneath His own glory, what says He here, to establish the doctrine of them that were amazed at Him for His authority? I will, be thou clean. Although in the many and great signs which He wrought, He nowhere appears to have uttered this word. Here however, to confirm the surmise both of all the people and of the leper touching His authority, He purposely added, I will.
And He didn't just say this without doing it; the work followed immediately. If He had not spoken rightly, and His statement had been blasphemy, the work ought to have been prevented. But in fact physis itself gave way at His command, and quickly, as was fitting—even more quickly than the evangelist stated. For the word "immediately" falls far short of the actual speed of the work.
And it was not that He said this, but did it not; but the work also followed immediately. Whereas, if he had not spoken well, but the saying had been a blasphemy, the work ought to have been interrupted. But now nature herself gave way at His command, and that speedily, as was meet, even more speedily than the evangelist has said. For the word, immediately, falls far short of the quickness that there was in the work.
But He did not merely say, "I will, be thou clean"—He also put forth His hand and touched him, something especially worth examining. For why, when cleansing him by will and word, did He add the touch of His hand as well? It seems to me for no other reason than to signify by this that He is not subject to the law but is set over it, and that to the clean, nothing is unclean from this point forward. For this reason, we see that Elisha did not even look at Naaman, but though he perceived that Naaman was offended at his not coming out and touching him, Elisha observed the strictness of the law, stayed at home, and sent him to the Jordan to wash. But the Lord, to signify that He heals not as a servant but as absolute master, also touches. For His hand did not become unclean from the leprosy, but the leprous body was made clean by His holy hand.
But He did not merely say, I will, be thou clean, but He also put forth His hand, and touched him; a thing especially worthy of inquiry. For wherefore, when cleansing him by will and word, did He add also the touch of His hand? It seems to me, for no other end, but that He might signify by this also, that He is not subject to the law, but is set over it; and that to the clean, henceforth, nothing is unclean. Titus 1:15 For this cause, we see, Elisha did not so much as see Naaman, but though he perceived that he was offended at his not coming out and touching him, observing the strictness of the law, he abides at home, and sends him to Jordan to wash. Whereas the Lord, to signify that He heals not as a servant, but as absolute master, does also touch. For His hand became not unclean from the leprosy, but the leprous body was rendered clean by His holy hand.
Because, as we know, He came not only to heal bodies but also to lead the soul toward self-control. Just as from that time forward He no longer forbade eating with unwashed hands, introducing that excellent law concerning the indifference of foods, so also in this case He acted to teach us for the future that the soul must be our concern—that leaving behind outward purifications, we must cleanse the soul and dread only the leprosy of it, which is sin (for being a leper is no hindrance to virtue). He Himself first touches the leper, and no one finds fault. For the tribunal was not corrupt, nor were the spectators under the power of envy. Therefore, far from blaming Him, they were instead astonished at the miracle and yielded to it, and for both what He said and what He did, they worshiped His uncontrollable power.
Because, as we know, He came not to heal bodies only, but also to lead the soul unto self-command. As therefore He from that time forward no more forbad to eat with unwashen hands, introducing that excellent law, which relates to the indifference of meats; just so in this case also, to instruct us for the future, that the soul must be our care — that leaving the outward purifications, we must wipe that clean, and dread the leprosy thereof alone, which is sin (for to be a leper is no hindrance to virtue):– He Himself first touches the leper, and no man finds fault. For the tribunal was not corrupt, neither were the spectators under the power of envy. Therefore, so far from blaming, they were on the contrary astonished at the miracle, and yielded thereto: and both for what He said, and for what He did, they adored his uncontrollable power.
Having healed his body, then, He commands him to take care of his soul and to guard his thoughts—He does this by telling him, "See that you tell no one." For He desired to train us not to pursue glory from people, nor to be enslaved to the praise that comes from the masses, but to do everything for God's sake. This is why He constantly withdrew after performing miracles, and why He often commanded those who were healed not to make Him known. He was teaching us to practice concealment of our good deeds and not to do anything for show or for human glory, but to have God alone as the witness of our actions.
3. Having therefore healed his body, He bids him,
Tell no one, but go and show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.
Tell no man, but show himself to the priest, and offer the gift that Moses commanded, for a testimony unto them. Matthew 8:4
Now some say that He commanded him to tell no one so that they could not use any trickery to dispute whether his healing was real—a very foolish suspicion on their part. For He did not heal in such a way as to leave the healing in doubt, but He commands him to tell no one, teaching us to avoid boasting and vainglory. And yet He knew full well that the man would not obey, but would proclaim his benefactor; nevertheless He did His own part.
Now some say, that for this intent He bade him tell no man, that they might practise no craft about the discerning of his cure; a very foolish suspicion on their part. For He did not so cleanse as to leave the cleansing questionable, but He bids him tell no man, teaching us to avoid boasting and vainglory. And yet He well knew that the other would not obey, but would proclaim his benefactor: nevertheless He does His own part.
How then does He command them to tell of it in other places? someone may ask. Not because He is contradicting or opposing Himself, but because He is teaching people to be grateful. For even in that other instance, He did not command them to proclaim Himself, but to give glory to God. Through this leper He is training us to be free from pride and vainglory, and through the other to be thankful and grateful. He is instructing us on every occasion to offer praise to the Lord for all things that happen to us. That is, since people generally remember God when they are sick but become more careless after they recover, He commands them to pay attention to the Lord continually, both in sickness and in health, in these words: give glory to God.
How then elsewhere does He bid them tell of it? one may ask. Not as jostling with or opposing Himself, but as teaching men to be grateful. For neither in that place did He give command to proclaim Himself, but to give glory to God; by this leper training us to be clear of pride and vainglory, by the other to be thankful and grateful; and instructing on every occasion to offer to the Lord the praise of all things that befall us. That is, because men for the most part remember God in sickness, but grow slacker after recovery; He bids them continually both in sickness and in health to give heed to the Lord, in these words, give glory to God.
But why did He command him to show himself to the priest and to offer a gift? To fulfill the law here again. For He did not always set it aside, nor did He always keep it, but sometimes He did one, sometimes the other. By the one He was making way for the high rule of life that was to come; by the other He was checking for a while the insolent speech of the Jews and condescending to their weakness. And why should it be surprising if He Himself did this at the very beginning, when even the apostles themselves, after they were commanded to go to the Gentiles, after the doors were opened for their teaching throughout the world, and the law was shut up, and the commandments were made new, and all the ancient things had ceased, are found sometimes observing the law and sometimes neglecting it?
But wherefore did He command him also to show himself to the priest, and to offer a gift? To fulfill the law here again. Leviticus 14:1-32 For neither did He in every instance set it aside, nor in every instance keep it, but sometimes He did the one, sometimes the other; by the one making way for the high rule of life that was to come, by the other checking for a while the insolent speech of the Jews, and condescending to their infirmity. And why marvel, if just at the beginning He Himself did this, when even the very apostles, after they were commanded to depart unto the Gentiles, after the doors were opened for their teaching throughout the world, and the law shut up, and the commandments made new, and all the ancient things had ceased, are found sometimes observing the law, sometimes neglecting it?
But what, it may be said, does this saying, "Show yourself to the priest," contribute to keeping the law? No little. Because it was an ancient law that when a leper was cleansed, he should not trust his own judgment about his cleansing, but should show himself to the priest and present the evidence to his eyes, and be numbered among the clean by that verdict. For if the priest did not say "The leper is cleansed," he remained still with the unclean outside the camp. Therefore he says, "Show yourself to the priest, and offer the gift that Moses commanded." He did not say "which I command," but for a time directs him to the law, by every means stopping their mouths. Thus, lest they should say He had seized the priests' honor, though He performed the work Himself, yet He entrusted the approval of it to them, and made them sit as judges of His own miracles. Why, I am so far, He says, from striving either with Moses or with the priests, that I direct the objects of my favor to submit themselves to them.
But what, it may be said, does this saying, Show yourself to the priest, contribute to the keeping of the law? No little. Because it was an ancient law, that the leper when cleansed should not entrust to himself the judgment of his cleansing, but should show himself to the priest, and present the demonstration thereof to his eyes, and by that sentence be numbered among the clean. For if the priest said not The leper is cleansed, he remained still with the unclean without the camp. Wherefore he says, Show yourself to the priest, and offer the gift that Moses commanded. He said not, which I command, but for a time remits him to the law, by every means stopping their mouths. Thus, lest they should say, He had seized upon the priests' honor; though He performed the work Himself, yet the approving it He entrusted to them, and made them sit as judges of His own miracles. Why, I am so far, He says, from striving either with Moses or with the priests, that I guide the objects of my favor to submit themselves unto them.
But what does "for a testimony unto them" mean? It means for reproof, for demonstration, for accusation if they prove unthankful. Since they were saying, "We persecute Him as a deceiver and impostor, as an enemy of God and a transgressor of the law," He says, "You will bear witness for Me at that time that I am not a transgressor of the law. For having healed you, I send you back to the law and to the approval of the priests." This was the act of one who honors the law and admires Moses, and who does not set himself in opposition to the ancient doctrines.
But what is, for a testimony unto them? For reproof, for demonstration, for accusation, if they be unthankful. For since they said, as a deceiver and impostor we persecute Him, as an adversary of God, and a transgressor of the law; You shall bear me witness, says He, at that time, that I am not a transgressor of the law. Nay, for having healed you, I remit you to the law, and to the approval of the priests; which was the act of one honoring the law, and admiring Moses, and not setting himself in opposition to the ancient doctrines.
And if they were not actually going to benefit from this, one can especially see His respect for the law in this: even though He knew in advance that they would gain no benefit, He still fulfilled everything required of Him. He did indeed know this beforehand and predicted it, not saying "for their correction" or "for their instruction," but "for a testimony unto them"—that is, for accusation, for reproof, and for a witness that everything has been done on my part. And even though I knew in advance they would remain incorrigible, I still did not leave undone what ought to be done. Only they persisted in maintaining their own wickedness to the end.
And if they were not in fact to be the better, hereby most of all one may perceive His respect for the law, that although He foreknew they would reap no benefit, He fulfilled all His part. For this very thing He did indeed foreknow, and foretold it: not saying, for their correction, neither, for their instruction, but, for a testimony unto them, that is, for accusation, and for reproof, and for a witness that all has been done on my part; and though I foreknew they would continue incorrigible, not even so did I omit what ought to be done; only they continued keeping up to the end their own wickedness.
He says this elsewhere as well: "This gospel shall be preached in all the world for a testimony to all the nations, and then shall the end come" (Matthew 24:14)—to the nations, to those who do not obey, to those who do not believe. So lest anyone should ask, "Why preach to all if not all will believe?"—it is so that I may be shown to have done everything on my part, and so that no one may later be able to find fault, as though he had not heard. For the very preaching will bear witness against them, and they will not be able to say later, "We did not hear," since the word of godliness has gone out to the ends of the world.
This, we may observe, He says elsewhere also; This gospel shall be preached in all the world for a testimony to all the nations, and then shall the end come; Matthew 24:14 to the nations, to them that obey not, to them that believe not. Thus, lest any one should say, And wherefore preach to all, if all are not to believe? — it is that I may be found to have done all my own part, and that no man may hereafter be able to find fault, as though he had not heard. For the very preaching shall bear witness against them, and they will not be able hereafter to say, We heard not; for the word of godliness has gone out unto the ends of the world.
Therefore, keeping these things in mind, let us also fulfill all our duties toward our neighbor, and let us give thanks to God continually. For it would be monstrous to enjoy His generosity in actual fact every day, yet not acknowledge His kindness even in words—especially since this acknowledgment brings all its benefit back to us. For He certainly needs nothing from us, but we need everything from Him. So thanksgiving itself adds nothing to Him, but it brings us closer to Him. For if we are warmed all the more with affection when we recall the kindnesses people have shown us, how much more will we be diligent in keeping His commandments when we continually bring to mind the noble acts our Lord has done for us.
4. Therefore bearing these things in mind, let us also fulfill all our duties to our neighbor, and to God let us give thanks continually. For it is too monstrous, enjoying as we do His bounty in deed every day, not so much as in word to acknowledge the favor; and this, though the acknowledgment again yield all its profit to us. Since He needs not, be sure, anything of ours: but we stand in need of all things from Him. Thus thanksgiving itself adds nothing to Him, but causes us to be nearer to Him. For if men's bounties, when we call them to memory, do the more warm us with their proper love-charm; much more when we are continually bringing to mind the noble acts of our Lord towards us, shall we be more diligent in regard of His commandments.
For this reason Paul also said, "Be thankful" (Colossians 3:15). The best way to preserve any benefit is to remember the benefit and give thanks continually.
For this cause Paul also said, Be thankful. Colossians 3:15 For the best preservative of any benefit is the remembrance of the benefit, and a continual thanksgiving.
For this reason, even the awesome mysteries, so full of that great salvation, which are celebrated at every communion, are called a sacrifice of thanksgiving, because they are the remembrance of many benefits, and they signify the very essence of God's care for us, and by all means they work upon us to be thankful. For if His being born of a virgin was a great miracle, and the evangelist said in amazement, "now all this has happened"; His being also slain, what place shall we find for that? Tell me. I mean, if to be born is called "all this"; to be crucified, and to pour out His blood, and to give Himself to us for a spiritual feast and banquet—what can that be called? Let us therefore give Him thanks continually, and let this come before both our words and our actions.
For this cause even the awful mysteries, so full of that great salvation, which are celebrated at every communion, are called a sacrifice of thanksgiving, because they are the commemoration of many benefits, and they signify the very sum of God's care for us, and by all means they work upon us to be thankful. For if His being born of a virgin was a great miracle, and the evangelist said in amaze, now all this was done; His being also slain, what place shall we find for that? Tell me. I mean, if to be born is called all this; to be crucified, and to pour forth His blood, and to give Himself to us for a spiritual feast and banquet — what can that be called? Let us therefore give Him thanks continually, and let this precede both our words and our works.
We should give thanks not only for our own blessings but also for the blessings of others. This way we will be able to both destroy our envy and strengthen our love, making it more genuine. It will not even be possible for you to continue envying those for whom you give thanks to the Lord.
But let us be thankful not for our own blessings alone, but also for those of others; for in this way we shall be able both to destroy our envy, and to rivet our charity, and make it more genuine. Since it will not even be possible for you to go on envying them, in behalf of whom you give thanks to the Lord.
Therefore, as you know, the priest also commands us to give thanks for the world, for things in the past, for things in the present, for what has been done to us before, for what will happen to us in the future, when that sacrifice is offered.
Wherefore, as you know, the priest also enjoins to give thanks for the world, for the former things, for the things that are now, for what has been done to us before, for what shall befall us hereafter, when that sacrifice is set forth.
This is what frees us from earth, removes us to heaven, and makes us angels instead of human beings. For angels also form a choir and give thanks to God for the good things He has given us, saying, "Glory to God in the highest, and on earth peace, good will toward men." But what does this have to do with us, since we are not on earth and are not human? Actually, it has everything to do with us, because we have been taught to love our fellow servants so much that we consider their blessings to be our own.
For this is the thing both to free us from earth, and to remove us into heaven, and to make us angels instead of men. Because they too form a choir, and give thanks to God for His good things bestowed on us, saying, Glory to God in the highest, and on earth peace, good will towards men. And what is this to us, that are not upon earth, nor are men? Nay, it is very much to us, for we have been taught so to love our fellow serv ants, as even to account their blessings ours.
Therefore Paul also, everywhere in his epistles, gives thanks for God's gracious acts to the world.
Wherefore Paul also, everywhere in his epistles, gives thanks for God's gracious acts to the world.
Let us also give thanks continually, both for our own blessings and for those of others, for both small and great things alike. For even if a gift is small, it becomes great by being God's gift—or rather, nothing that comes from Him is actually small, not only because He bestows it, but also because of its very nature.
Let us too therefore continually give thanks, for our own blessings, and for those of others, alike for the small and for the great. For though the gift be small, it is made great by being God's gift, or rather, there is nothing small that comes from Him, not only because it is bestowed by Him, but also in its very nature.
And to pass over everything else, which is more numerous than the sand, what equals the plan of salvation that has taken place for our sake? In this plan, what was more precious to Him than all else—His only-begotten Son—He gave for us His enemies. And He not only gave Him, but after giving Him, even set Him before us as food. He Himself does everything that is for our good, both in giving Him and in making us thankful for all this. For because man is usually unthankful, He Himself everywhere takes in hand and brings about what is for our good. And what He did with respect to the Jews, through places, times, and feasts, reminding them of His benefits—that He did in this case also, through the manner of the sacrifice bringing us to a perpetual remembrance of His generosity in these things.
And to pass over all the rest, which exceed the sand in multitude; what is equal to the dispensation that has taken place for our sake? In that what was more precious to Him than all, even His only-begotten Son, Him He gave for us His enemies; and not only gave, but after giving, did even set Him before us as food; Himself doing all things that were for our good, both in giving Him, and in making us thankful for all this. For because man is for the most part unthankful, He does Himself everywhere take in hand and bring about what is for our good. And what He did with respect to the Jews, by places, and times, and feasts, reminding them of His benefits, that He did in this case also, by the manner of the sacrifice bringing us to a perpetual remembrance of His bounty in these things.
No one has worked as hard to ensure that we are approved, great, and right-thinking in all respects as the God who made us. For this reason, He often befriends us against our will, and even more often without our knowledge. And if you are surprised by what I have said, I point to this as having happened not to any ordinary person, but to the blessed Paul. For even that blessed man, when in great danger and affliction, repeatedly begged God that the temptations might depart from him. Nevertheless, God did not regard his request, but rather his profit, and to make this clear He said, "My grace is sufficient for you, for my strength is made perfect in weakness." So before He told him the reason, He benefited him against his will and without his knowledge.
No one has so labored that we should be approved, and great, and in all things right-minded, as the God who made us. Wherefore both against our will He befriends us often, and without our knowledge oftener than not. And if you marvel at what I have said, I point to this as having occurred not to any ordinary person, but to the blessed Paul. For even that blessed man, when in much danger and affliction, often besought God that the temptations might depart from him: nevertheless God regarded not his request, but his profit, and to signify this He said, My grace is sufficient for you, for my strength is made perfect in weakness. 2 Corinthians 12:9 So that before He has told him the reason, He benefits him against his will, and without his knowing it.
Now what great thing does He ask when He requires us to be thankful in return for such tender care? Let us then obey and maintain this everywhere. For the Jews were ruined by nothing so much as by being unthankful. Those many punishments, one after another, were brought upon them by nothing else than this. Or rather, even before those punishments, this had already ruined and corrupted their soul. For the hope of the unthankful, as one says, is like the winter's hoar frost (Wisdom 16:29). It numbs and deadens the soul, just as that numbs our bodies.
5. Now what great thing does He ask, in requiring us to be thankful in return for such tender care? Let us then obey, and everywhere keep up this. Since neither were the Jews by anything ruined so much, as by being unthankful; those many stripes, one after another, were brought upon them by nothing else than this; or rather even before those stripes this had ruined and corrupted their soul. For the hope of the unthankful, says one, is like the winter's hoar frost; Wisdom 16:29 it benumbs and deadens the soul, as that does our bodies.
And this comes from pride and from thinking we deserve something. But the humble person will acknowledge reasons to thank God, not only for good things but also for what seem to be misfortunes; and no matter how much he suffers, he will count none of his sufferings undeserved. So let us also, the more we grow in virtue, make ourselves all the more humble; for this is virtue more than anything else. Because just as the sharper our sight is, the more clearly we learn how distant we are from the sky, so the more we grow in virtue, the more we are taught about the difference between God and us. And this is no small part of true wisdom, to be able to understand what we truly deserve. For he knows himself best who considers himself to be nothing. We see that both David and Abraham, when they had reached the highest level of virtue, then best fulfilled this; and one called himself earth and ashes, the other a worm; and all the saints too, like them, acknowledge their own wretchedness. So whoever is puffed up with boasting is the very person most ignorant of himself. This is why in everyday speech we say of the proud, he doesn't know himself, he is ignorant of himself. And if he doesn't know himself, whom will he know? For just as he who knows himself will know all things, so he who doesn't know this will not know the rest either.
And this springs from pride, and from thinking one's self worthy of something. But the contrite will acknowledge grounds of thanksgiving to God, not for good things only, but also for what seem to be adverse; and how much soever he may suffer, will count none of his sufferings undeserved. Let us then also, the more we advance in virtue, so much the more make ourselves contrite; for indeed this, more than anything else is virtue. Because, as the sharper our sight is, the more thoroughly do we learn how distant we are from the sky; so the more we advance in virtue, so much the more are we instructed in the difference between God and us. And this is no small part of true wisdom, to be able to perceive our own desert. For he best knows himself, who accounts himself to be nothing. Thus we see that both David and Abraham, when they had come up to the highest pitch of virtue, then best fulfilled this; and would call themselves, the one, earth and ashes, Genesis 18:27 the other, a worm; and all the saints too, like these, acknowledge their own wretchedness. So that he surely who is lifted up in boasting, is the very person to be most ignorant of himself. Wherefore also in our common practice we are wont to say of the proud, he knows not himself, he is ignorant of himself. And he that knows not himself, whom will he know? For as he that knows himself will know all things, so he who knows not this, neither will he know the rest.
One example was the person who said, "I will exalt my throne above the Heavens," yet after so many great acts of goodness, he did not consider himself worthy even of the title of apostle.
Such an one was he that says, I will exalt my throne above the Heavens. and did not account himself to be worthy so much as of the title of the apostles, after so many and so great deeds of goodness.
Him, then, let us imitate and follow. And we will follow him if we rid ourselves of earthly things and the things on earth. For nothing makes a person so ignorant of himself as being riveted to worldly concerns, nor does anything cause people to be so riveted to worldly concerns as ignorance of oneself—for these things depend upon each other. What I mean is this: just as the person who is fond of outward glory and highly values present things is not permitted to understand himself, no matter how hard he tries, so the person who overlooks these things will easily know himself. And having come to the knowledge of himself, he will proceed in proper order to all the other parts of virtue.
Him therefore let us emulate and follow. And we shall follow him, if we rid ourselves of earth, and of things on earth. For nothing makes a man to be so ignorant of himself, as the being riveted to worldly concerns: nor does anything again so much cause men to be riveted to worldly concerns, as ignorance of one's self: for these things depend upon each other. I mean, that as he that is fond of outward glory, and highly esteems the things present, if he strive for ever, is not permitted to understand himself; so he that overlooks these things will easily know himself; and having come to the knowledge of himself, he will proceed in order to all the other parts of virtue.
So that we may learn this good knowledge, let us free ourselves from all the perishable things that kindle such great flame in us. Let us become aware of their worthlessness and show forth complete lowliness of mind and self-restraint, so that we may attain both present and future blessings. This comes by the grace and love toward man of our Lord Jesus Christ, with whom be glory, might, and honor to the Father, together with the Holy and Good Spirit, now and ever, and world without end. Amen.
In order therefore that we may learn this good knowledge, let us, disengaged from all the perishable things that kindle in us so great flame, and made aware of their vileness, show forth all lowliness of mind, and self-restraint: that we may attain unto blessings, both present and future: by the grace and love towards man of our Lord Jesus Christ, with whom be glory, might, and honor, to the Father, together with the Holy and Good Spirit, now and ever, and world without end. Amen.