Opening
Matthew 9:18.
Matt. IX. 18.
While He was speaking these things to them, look, a ruler came in and worshiped Him, saying, My daughter has just died; but come and lay Your hand upon her, and she will live.
While He spoke these things unto them, behold, there came in a ruler, and worshipped Him, saying, My daughter is even now dead; but come and lay Your hand upon her, and she shall live.
The action followed immediately upon the words, silencing the Pharisees even more completely. For the man who came was a synagogue ruler, and his suffering was severe. The young girl was both his only child and twelve years old, at the very prime of her life. For these very reasons Christ raised her up again, and did so at once.
The deed overtook the words; so that the mouths of the Pharisees were the more stopped. For both he that came was a ruler of the synagogue, and his affliction terrible. For the young damsel was both his only child, and twelve years old, the very flower of her age; on which account especially He raised her up again, and that immediately.
And if Luke says that people came saying, "Do not trouble the Master, for she is dead," we will say this: the statement "she is even now dead" came from someone making a guess based on the time it took to travel, or from someone exaggerating his distress. For it is common for people in need to intensify their own troubles when they report them, and to say something more than what is actually true, in order to better attract the attention of those they are asking for help.
And if Luke say that men came, saying, Trouble not the Master, for she is dead; Luke 8:49 we will say this, that the expression, she is even now dead, was that of one conjecturing from the time of his journeying, or exaggerating his affliction. For it is an usual thing with persons in need to heighten their own evils by their report, and to say something more than is really true, the more to attract those whom they are beseeching.
But notice his lack of understanding: he asks two things of Christ—both that He be physically present and that He lay His hand on her. And this, by the way, is a sign that he had left her still breathing. Naaman the Syrian also required this from the prophet. For he says, "I thought he would surely come out and lay his hand on me." The truth is that people who are somewhat dull in their thinking require visible and tangible things.
But see his dullness: how he requires of Christ two things, both His actual presence, and the laying on of His hand: and this by the way is a sign that he had left her still breathing. This Naaman also, that Syrian, required of the prophet. For I thought, says he, he will surely come out, and will lay on his hand. For in truth they who are more or less dull of temper, require sight and sensible things.
And while Mark says He took the three disciples, and Luke says the same, our evangelist simply says the disciples. Why then did He not take Matthew with Him, though Matthew had only just come to Him? To bring him to a more earnest longing, and because he was still rather in an imperfect state. For this is why He honors those disciples, so that these others may grow to become like them. But for Matthew it was enough for the present to see what happened to the woman with the issue of blood, and to be honored by His table and by His sharing of his salt.
And whereas Mark Mark 5:37 says, He took the three disciples, and so does Luke; Luke 8:51 our evangelist merely says, the disciples. Wherefore then did He not take with Him Matthew, though he had but just come unto Him? To bring him to a more earnest longing, and because he was yet rather in an imperfect state. For to this intent does He honor those, that these may grow such as those are. But for him it sufficed for the present, to see what befell the woman with the issue of blood, and to be honored by His table, and by His partaking of his salt.
When He got up, many people followed Him, treating this as a great miracle. They did this both because of the importance of the person who had come to Him and because most of them had a more materialistic mindset—they were looking for physical healing rather than care for the soul. The crowd gathered for various reasons: some were driven by their own illnesses, others rushed to see how the diseases of others were being cured. However, at this point only a few were coming primarily for the sake of His teaching and doctrine. Even so, He did not allow them to enter the house, but only His disciples—and not even all of them. In this way He constantly teaches us to reject the praise of the crowd.
And when He had risen up many followed Him, as for a great miracle, both on account of the person who had come, and because the more part being of a grosser disposition were seeking not so much the care of the soul, as the healing of the body; and they flowed together, some urged by their own afflictions, some hastening to behold how other men's were cured: however, there were as yet but few in the habit of coming principally for the sake of His words and doctrine. Nevertheless, He did not suffer them to enter into the house, but His disciples only; and not even all of these, everywhere instructing us to repel the applause of the multitude.
And look, it is said that a woman who had suffered from bleeding for twelve years came up behind Him and touched the edge of His garment. For she said to herself, If I can just touch His garment, I will be healed.
2. And, behold, it is said, a woman that had an issue of blood twelve years, came behind Him, and touched the hem of His garment. For she said within herself, If I may but touch His garment, I shall be whole.
Why didn't she approach Him openly? She was ashamed because of her condition, considering herself to be unclean. For if a menstruous woman was judged not to be clean, how much more would she think the same of herself, being afflicted with such a disease; since in fact that condition was considered a great uncleanness under the law. Therefore she stays hidden and conceals herself. For she did not yet have the proper and correct understanding about Him—otherwise she would not have thought she could remain concealed. And this is the first woman who came to Him in public, having heard of course that He heals women also, and that He is on His way to the little daughter who had died.
Wherefore did she not approach Him boldly? She was ashamed on account of her affliction, accounting herself to be unclean. For if the menstruous woman was judged not to be clean, much more would she have the same thought, who was afflicted with such a disease; since in fact that complaint was under the law accounted a great uncleanness. Leviticus 15:25 Therefore she lies hidden, and conceals herself. For neither had she as yet the proper and correct opinion concerning Him: else she would not have thought to be concealed. And this is the first woman that came unto Him in public, having heard of course that He heals women also, and that He is on His way to the little daughter that was dead.
And she did not dare invite Him to her house, even though she was wealthy. She did not approach Him publicly, but secretly touched His garments with faith. She did not doubt or say to herself, "Will I really be healed from this disease? Will I fail to be healed?" Instead, she was confident of her healing and approached Him that way. As we read, she said to herself, "If I may only touch His garment, I will be made whole." She had seen what kind of house He had just come from—that of the tax collectors—and who the people following Him were: sinners and tax collectors. All these things gave her good reason to hope.
And she dared not invite Him to her house, although she was wealthy; nay, neither did she approach publicly, but secretly with faith she touched His garments. For she did not doubt, nor say in herself, Shall I indeed be delivered from the disease? Shall I indeed fail of deliverance? But confident of her health, she so approached Him. For she said, we read, in herself, If I may only touch His garment, I shall be whole. Yea, for she saw out of what manner of house He had come, that of the publicans, and who they were that followed Him, sinners and publicans; and all these things made her to be of good hope.
What then does Christ do? He does not allow her to remain hidden, but brings her into the midst and makes her known for many purposes.
What then does Christ? He suffers her not to be hid, but brings her into the midst, and makes her manifest for many purposes.
It's true that some foolish people say He does this out of love for glory. For they ask, Why didn't He allow her to remain hidden? What are you saying, you unholy—indeed, completely unholy—person? Does the One who commands silence, the One who passes by countless miracles, love glory?
It is true indeed that some of the senseless ones say, He does this for love of glory. For why, say they, did He not allow her to be hidden? What do you say, unholy, yea, all unholy one? He that enjoins silence, He that passes by miracles innumerable, is He in love with glory?
For what purpose, then, does He bring her forward? First, He puts an end to the woman's fear, in case her conscience was troubling her for having taken the gift as if by stealth, which might leave her in anguish. Second, He corrects her assumption that she could remain hidden. Third, He displays her faith to everyone in order to stir up the others to imitate her. His stopping the flow of her blood was no greater miracle than the sign He gives by showing that He knows all things. Moreover, He uses the woman to correct the ruler of the synagogue, who was on the verge of complete unbelief and therefore utter ruin. The messengers who arrived said, "Do not trouble the Master, for the girl is dead," and those in the house laughed at Him when He said, "She is sleeping." It was likely that the father himself might have felt something similar. Therefore, to correct this weakness in advance, He brings forward this simple woman. As evidence that the ruler was quite dull in understanding, listen to what He says to him: "Do not be afraid; only believe, and she will be made well."
For what intent then does He bring her forward? In the first place He puts an end to the woman's fear, lest being pricked by her conscience, as having stolen the gift, she should abide in agony. In the second place, He sets her right, in respect of her thinking to be hid. Thirdly, He exhibits her faith to all, so as to provoke the rest also to emulation; and His staying of the fountains of her blood was no greater sign than He affords in signifying His knowledge of all things. Moreover the ruler of the synagogue, who was on the point of thorough unbelief, and so of utter ruin, He corrects by the woman. Since both they that came said, Trouble not the Master, for the damsel is dead; and those in the house laughed Him to scorn, when He said, She sleeps; and it was likely that the father too should have experienced some such feeling. Therefore to correct this weakness beforehand, He brings forward the simple woman. For as to that ruler being quite of the grosser sort, hear what He says unto him: Fear not, do thou believe only, and she shall be made whole. Luke 8:50
Jesus also deliberately waited for death to arrive, and only then did He come. He did this so that the proof of the resurrection would be unmistakable. For this reason, He both walked more slowly and spent more time talking with the woman. He wanted to allow time for the girl to die and for the messengers to arrive who would report her death and say, "Don't trouble the Master any longer." The evangelist hints at this when he writes, "While He was still speaking, messengers came from the house saying, 'Your daughter is dead; don't trouble the Master any longer.'" Jesus wanted people to believe she had actually died, so that her resurrection would not be doubted. He does this in every case. Similarly, with Lazarus, He waited through the first, second, and third days.
Thus He waited also on purpose for death to come on, and that then He should arrive; in order that the proof of the resurrection might be distinct. With this view He both walks more leisurely, and discourses more with the woman; that He might give time for the damsel to die, and for those to come, who told of it, and said, Trouble not the Master. This again surely the evangelist obscurely signifies, when he says, While He yet spoke, there came from the house certain which said, Your daughter is dead, trouble not the Master. For His will was that her death should be believed, that her resurrection might not be suspected. And this He does in every instance. So also in the case of Lazarus, He waited a first and a second and a third day. John 11:6, 39
Because of all these things, He brings her forward and says, "Daughter, be of good cheer," just as He had also said to the paralyzed person, "Son, be of good cheer." The woman was extremely frightened, so He says, "Be of good cheer," and He calls her daughter, because her faith had made her a daughter. After that comes her praise as well: "Your faith has made you whole."
On account then of all these things He brings her forward, and says, Daughter, be of good cheer, even as He had said also to the paralyzed person, Son, be of good cheer. Because in truth the woman was exceedingly alarmed; therefore He says, be of good cheer, and He calls her daughter; for her faith had made her a daughter. After that comes also her praise: Your faith has made you whole.
But Luke tells us even more about the woman. He says that when she approached Jesus and received her healing, Christ did not immediately call her. Instead, He first said, "Who touched me?" Then when Peter and those with him said, "Master, the crowd is pressing around you and pushing against you, and you ask 'Who touched me?'" (which was clear evidence both that He was clothed in real flesh and that He rejected all vainglory, since they did not follow Him at a distance but pressed around Him on every side), He continued to say, "Someone touched me, for I perceive that power has gone out from me"—speaking in a more physical way to match how His listeners understood things. He said these things to lead her to confess on her own. For this reason He did not immediately reveal that He knew what she had done. By showing that He knows all things clearly, He wanted to encourage her to come forward voluntarily and declare what had happened, and to announce for herself what had been done, so that He would not raise suspicion by speaking of it Himself.
But Luke tells us also other things more than these concerning the woman. Thus, when she had approached Him, says he, and had received her health, Christ did not immediately call her, but first He says, Which is he that touched me? Then when Peter and they that were with Him said, Master, the multitude throng You, and press You, and sayest Thou, who touched me? Luke 8:45 (which was a very sure sign both that He was encompassed with real flesh, and that He trampled on all vainglory, for they did not follow Him at all afar off, but thronged Him on every side); He for His part continued to say, Somebody has touched me, for I perceive that virtue is gone out of me; answering after a grosser manner according to the impression of His hearers. But these things He said, that He might also induce her of herself to make confession. For on this account neither did He immediately convict her, in order that having signified that He knows all things clearly, He might induce her of her own accord to publish all, and work upon her to proclaim herself what had been done, and that He might not incur suspicion by saying it.
Do you see how the woman was superior to the ruler of the synagogue? She did not detain Him or take hold of Him, but only touched Him with the tips of her fingers, and though she came later, she was the first to leave healed. He was bringing the Physician entirely to his house, but for her a mere touch was enough. For though she was bound by her affliction, her faith had given her wings. And notice how He comforts her, saying, "Your faith has saved you." Surely, if He had brought her forward for display, He would not have added this; but He says this partly to teach the ruler of the synagogue to believe, partly to proclaim the woman's praise, and to give her through these words delight and benefit equal to her bodily healing.
Do you see the woman superior to the ruler of the synagogue? She detained Him not, she took no hold of Him, but touched Him only with the end of her fingers, and though she came later, she first went away healed. And he indeed was bringing the Physician altogether to his house, but for her a mere touch suffered. For though she was bound by her affliction, yet her faith had given her wings. And mark how He comforts her, saying, Your faith has saved you. Now surely, had He drawn her forward for display, He would not have added this; but He says this, partly teaching the ruler of the synagogue to believe, partly proclaiming the woman's praise, and affording her by these words delight and advantage equal to her bodily health.
He did this to honor her and to teach others, not to glorify Himself. This is clear because He would have been equally admired even without doing this—miracles were happening around Him faster than snowflakes falling, and He had already done and would do far greater things than these. But the woman, if this had not happened, would have gone away hidden, deprived of those great words of praise. For this reason He brought her forward and proclaimed her praise and drove out her fear (for she came, it is said, trembling). He gave her courage, and along with physical healing, He also gave her other provisions for her journey when He said, "Go in peace."
For that He did this as minded to glorify her, and to amend others, and not to show Himself glorious, is manifest from hence; that He indeed would have been equally an object of admiration even without this (for the miracles were pouring around Him faster than the snow-flakes, and He both had done and was to do far greater things than these): but the woman, had this not happened, would have gone away hid, deprived of those great praises. For this cause He brought her forward, and proclaimed her praise, and cast out her fear, (for she came, it is said, trembling); and He caused her to be of good courage, and together with health of body, He gave her also other provisions for her journey, in that He said, Go in peace. Luke 8:48
And when He came into the ruler's house and saw the flute players and the crowd making a commotion, He said to them, "Step aside, for the girl is not dead but sleeping." And they ridiculed Him.
3. And when He came into the ruler's house, and saw the minstrels and the people making a noise, He says unto them, Give place, for the maid is not dead, but sleeps. And they laughed Him to scorn.
These are certainly noble signs from the synagogue rulers—pipes and cymbals playing a funeral dirge at the moment of her death! What does Christ do then? He cast out all the others, but brought in the parents, leaving no room to claim He healed her by any other means. Even before her resurrection, He raises her up in His word, saying, "The maid is not dead, but sleeps." He does this in many other cases as well. Just as He expelled confusion from the minds of the bystanders at the sea, He both shows that it is easy for Him to raise the dead (which He also did with Lazarus, saying, "Our friend Lazarus sleeps" John 11:11) and teaches us not to fear death, for it is not death but has now become a sleep. Thus, since He Himself was going to die, He prepares His disciples beforehand through these other people to be courageous and to bear the end calmly. For truly, when He had come, death was from that time forward a sleep.
Noble tokens, surely, these, of the rulers of synagogues; in the moment of her death pipes and cymbals raising a dirge! What then does Christ? All the rest He cast out, but the parents He brought in; to leave no room for saying that He healed her in any other way. And before her resurrection too, He raises her in His word; saying, The maid is not dead, but sleeps. And in many instances besides He does this. As then on the sea He expels tumult from the mind of the by-standers, at the same time both signifying that it is easy for Him to raise the dead (which same thing He did with respect to Lazarus also, saying, Our friend Lazarus sleeps John 11:11; and also teaching us not to fear death; for that it is not death, but is henceforth become a sleep. Thus, since He Himself was to die, He does in the persons of others prepare His disciples beforehand to be of good courage, and to bear the end meekly. Since in truth, when He had come, death was from that time forward a sleep.
But they laughed at Him. Yet He was not offended at being disbelieved by those for whom He would soon perform miracles, nor did He rebuke their laughter, so that both their laughter and the pipes and the cymbals and everything else might serve as solid proof of her death. For since people often disbelieve after miracles are performed, He secures their testimony beforehand through their own statements, which happened in the cases of both Lazarus and Moses. For to Moses He first says, "What is that in your hand?" so that when Moses saw it become a serpent, he would not forget it had been a rod before, but being reminded of his own answer, would be amazed at what had happened. And regarding Lazarus He says, "Where have you laid him?" so that those who had said, "Come and see," and "he stinks, for he has been dead four days," could no longer disbelieve that He had raised a dead man.
But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a little afterwards to work miracles; neither did He rebuke their laughter, in order that both it and the pipes, and the cymbals, and all the other things, might be a sure proof of her death. For since for the most part, after the miracles are done, men disbelieve, He takes them beforehand by their own answers; which was done in the case both of Lazarus and of Moses. For to Moses first He says, What is that in your hand? Exodus 4:2 in order that when he saw it become a serpent, He should not forget that it was a rod before, but being reminded of his own saying, might be amazed at what was done. And with regard to Lazarus He says, Where have ye laid him? John 11:34, 39 that they who had said, Come and see, and he stinks, for he has been dead four days, might no longer be able to disbelieve His having raised a dead man.
Seeing the cymbals and the crowd, He put them all outside, and He worked the miracle in the presence of the parents. He did not introduce another soul, but recalled the same one that had departed, and awakened her as if from sleep.
Seeing then the cymbals and the multitude, He put them all out, and in the presence of the parents works the miracle; not introducing another soul, but recalling the same that had gone out, and awakening her as it were out of a sleep.
He took her by the hand to reassure those watching, using this visible action to open the way for them to believe in her resurrection. The father had said, "Lay your hand upon her," but Jesus did something even greater. He didn't simply lay his hand on her but instead took hold of her and raised her up, showing that all things are readily within His power. He not only raised her but also commanded that food be given to her, so the event wouldn't appear to be an illusion. He didn't give her the food Himself but commanded others to do so, just as with Lazarus He said, "Loose him, and let him go," and afterward made him a guest at His table. This is His consistent practice: to establish both aspects fully, providing complete proof of both the death and the resurrection.
And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, Lay your hand upon her; Matthew 9:18 He on His part does somewhat more, for He lays no hand on her, but rather takes hold of her, and raises her, implying that to Him all things are ready. And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He does not give it Himself, but commands them; as also with regard to Lazarus He said, Loose him, and let him go, John 11:44 and afterwards makes him partaker of His table. John 12:2 For so is He wont always to establish both points, making out with all completeness the demonstration alike of the death and of the resurrection.
But I ask you to notice not only her resurrection, but also His command to tell no one. From all of this, learn especially His freedom from pride and vainglory. And also learn this other thing: that He cast out those who were mourning dramatically from the house and declared them unworthy of such a sight. Do not go out with the musicians, but remain with Peter, John, and James.
But do thou mark, I pray you, not her resurrection only, but also His commanding to tell no man; and by all learn thou this especially, His freedom from haughtiness and vainglory. And withal learn this other thing also, that He cast them that were beating themselves out of the house, and declared them unworthy of such a sight; and do not thou go out with the minstrels, but remain with Peter, and John, and James.
For if He cast them out then, how much more does He do so now. Back then it was not yet clear that death had become a sleep, but now this is clearer than the sun itself. But has He not raised your daughter now? Certainly He will raise her, and with even greater glory. For that girl, when she had risen, died again; but your child, if she rises again, will remain from that point forward in immortal existence.
For if He cast them out then, much more now. For then it was not yet manifest that death was become a sleep, but now this is clearer than the very sun itself. But is it that He has not raised your daughter now? But surely He will raise her, and with more abundant glory. For that damsel, when she had risen, died again; but your child, if she rise again, abides thenceforth in immortal being.
No one should beat themselves in grief anymore, or wail, or belittle what Christ accomplished. He conquered death. Why, then, are you wailing for nothing? The thing has become a sleep. Why mourn and weep? Even if unbelievers did this, they would deserve to be laughed at; but when a believer behaves improperly in these matters, what defense does he have? What excuse will there be for those who are guilty of such foolishness, especially after so much time has passed and the resurrection has been so clearly demonstrated?
4. Let no man therefore beat himself any more, nor wail, neither disparage Christ's achievement. For indeed He overcame death. Why then do you wail for nought? The thing has become a sleep. Why lament and weep? Why, even if Greeks did this, they should be laughed to scorn; but when the believer behaves himself unseemly in these things, what plea has he? What excuse will there be for them that are guilty of such folly, and this, after so long a time, and so clear proof of the resurrection?
But you, as though working hard to add to the accusation against you, also bring in pagan women to sing funeral laments, to inflame your emotions and to stoke the fire completely. And you do not listen to Paul, who says, "What harmony has Christ with Belial? Or what share does a believer have with an unbeliever?"
But you, as though laboring to add to the charge against you, dost also bring us in heathen women singing dirges, to kindle your feelings, and to stir up the furnace thoroughly: and you hearken not to Paul, saying, What concord has Christ with Belial? Or what part has he that believes with an infidel?
Even the children of unbelievers, who know nothing of resurrection, still find words of comfort, saying, "Bear it bravely, for it is not possible to undo what has happened, nor to fix it by weeping." Are you not ashamed to behave more shamefully than they do, when you hear teachings wiser and better than these? For we do not say, "Bear it bravely because it is not possible to undo what has happened," but rather, "Bear it bravely because he will surely rise again; the child sleeps and is not dead; he is at rest and has not perished." For resurrection will be his final destiny, and eternal life, and immortality, and an angel's portion. Do you not hear the Psalm that says, "Return unto your rest, O my soul, for the Lord has dealt bountifully with you"? God calls it bountiful dealing, and do you make lamentation?
And while the children of heathens, who know nothing of resurrection, do yet find words of consolation, saying, Bear it manfully, for it is not possible to undo what has taken place, nor to amend it by lamentations; art not thou, who hear sayings wiser and better than these, ashamed to behave yourself more unseemly than they? For we say not at all, Bear it manfully, because it is not possible to undo what has taken place, but, bear it manfully, because he will surely rise again; the child sleeps and is not dead; he is at rest and has not perished. For resurrection will be his final lot, and eternal life, and immortality, and an angel's portion. Do you not hear the Psalm that says, Return unto your rest, O my soul, for the Lord has dealt bountifully with you? God calls it bountiful dealing, and do you make lamentation?
And what more could you have done if you were a foe and an enemy of the dead? If there must be mourning, it is the devil who ought to mourn. He may beat himself, he may wail, at our journey to greater blessings. This lamentation fits his wickedness, not you, who are going to be crowned and to rest. Yes, for death is a fair haven. Consider, at any rate, how many evils our present life is filled with; reflect how often you yourself have cursed our present life. For indeed things go on to worse, and from the very beginning you were involved in no small condemnation. For, he says, In sorrow you shall bring forth children; and, In the sweat of your face shall you eat your bread; and, In the world you shall have tribulation.
And what more could you have done, if you were a foe and an enemy of the dead? Why, if there must be mourning, it is the devil that ought to mourn. He may beat himself, he may wail, at our journeying to greater blessings. This lamentation becomes his wickedness, not you, who art going to be crowned and to rest. Yea, for death is a fair haven. Consider, at any rate, with how many evils our present life is filled; reflect how often you yourself hast cursed our present life. For indeed things go on to worse, and from the very beginning thou were involved in no small condemnation. For, says He, In sorrow you shall bring forth children; and, In the sweat of your face shall you eat your bread; and, In the world you shall have tribulation. John 16:33
But regarding our state there, nothing like that is spoken at all—instead, everything is the opposite: grief, sorrow, and sighing have fled away. And people will come from the east and from the west and will recline in the bosoms of Abraham, Isaac, and Jacob. And the region there is a spiritual bride-chamber, with bright lamps, and a translation to Heaven.
But of our state there, no such word at all is spoken, but all the contrary; that grief and sorrow and sighing have fled away. Isaiah 35:10 And that men shall come from the east and from the west, and shall recline in the bosoms of Abraham and Isaac and Jacob. Matthew 8:11 And that the region there is a spiritual bride-chamber, and bright lamps, and a translation to Heaven.
Why, then, do you dishonor the departed? Why make others afraid and tremble at death? Why cause many to accuse God, as though He had done something terrible? Or rather, why do you then invite the poor and beg priests to pray? "In order," you say, "that the dead may depart into rest; that he may find the Judge favorable." So you are mourning and wailing for these very things? You are therefore fighting and at war with yourself, stirring up a storm against yourself because he has entered into harbor.
5. Why then disgrace the departed? Why dispose the rest to fear and tremble at death? Why cause many to accuse God, as though He had done very dreadful things? Or rather, why after this invite poor persons, and entreat priests to pray? In order, says he, that the dead may depart into rest; that he may find the Judge propitious. For these things then are you mourning and wailing? You are therefore fighting and warring with yourself: exciting a storm against yourself on account of his having entered into harbor.
But what can I do, he says? Such a thing is nature. The blame does not belong to nature, nor does it belong to the necessary consequence of the thing. Rather, it is we who are turning everything upside down, who are overcome with softness, who are giving up our proper nobility, and who are making the unbelievers worse. For how shall we reason with another person about immortality? How shall we persuade the heathen, when we fear death and shudder at it more than they do? Many among the Greeks, for instance, even though they knew nothing at all about immortality, have crowned themselves at the death of their children and appeared in white garments, so that they might reap present glory. But you, not even for the sake of future glory, cease your womanish behavior and wailing.
But what can I do? says he: such a thing is nature. The blame is not nature's, neither does it belong to the necessary consequence of the thing; but it is we that are turning all things upside down, are overcome with softness, are giving up our proper nobility, and are making the unbelievers worse. For how shall we reason with another concerning immortality? How shall we persuade the heathen, when we fear death, and shudder at it more than he? Many, for instance, among the Greeks although they knew nothing of course about immortality, have crowned themselves at the decrease of their children, and appeared in white garments, that they might reap the present glory; but thou not even for the future glory's sake ceasest your woman's behavior and wailing.
You have no heirs, no one to inherit your property? Which would you prefer—that he be heir to your possessions or to Heaven? Which did you want—that he inherit things that perish, which he would have to let go of soon afterward, or things that remain and are permanent? You did not have him as an heir, but God had him instead of you. He did not become a joint-heir with his own brothers and sisters, but he became a joint-heir with Christ.
But have you no heirs, nor any to succeed to your goods? And which would you rather, that he should be heir of your possessions, or of Heaven? And which did you desire, that he should succeed to the things that perish, which he must have let go soon after, or to things that remain, and are immoveable? You had him not for heir, but God had him instead of you; he became not joint-heir with his own brethren, but he became joint-heir with Christ.
But to whom, he asks, are we to leave our garments, to whom our houses, to whom our slaves and our lands? To him again, and more securely than if he were alive, for nothing prevents this. For if barbarians burn the possessions of the dead together with them, how much more would it be right for you to send away with the dead what belongs to him—not to be turned to ashes like theirs, but to clothe him with greater glory. And if he departed a sinner, it may wipe away his sins; but if righteous, it may become an increase of reward and recompense.
But to whom, says he, are we to leave our garments, to whom our houses, to whom our slaves and our lands? To him again, and more securely than if he lived; for there is nothing to hinder. For if barbarians burn the goods of the departed together with them, much more were it a righteous thing for you to send away with the dead what things he has: not to be turned to ashes, like those, but to invest him with more glory; and that if he departed a sinner, it may do away his sins; but if righteous, that it may become an increase of reward and recompense.
But do you long to see him? Then live the same life with him, and you will soon obtain that sacred vision.
But do you long to see him? Then live the same life with him, and you will soon obtain that sacred vision.
And consider this too: even if you do not listen to us, you will certainly give in to time eventually. But then there will be no reward for you, because the comfort will come simply from the passage of days. However, if you are willing now to control yourself, you will gain two very important things: first, you will free yourself from the troubles in between, and second, you will receive a brighter crown from God. For truly, neither almsgiving nor anything else is nearly as great as bearing affliction with patience.
And herewith consider this also, that though you should not hearken to us, you will certainly yield to time. But no reward then for you; for the consolation comes of the number of the days. Whereas if you are willing now to command yourself, you will gain two very great points: first, you will deliver yourself from the intervening ills, next, you will be crowned with the brighter crown from God. For indeed neither almsgiving nor anything else is nearly so great as bearing affliction meekly.
Bear in mind that even the Son of God died: He died for you, but you die for yourself. And when He said, "If it be possible, let the cup pass from me," and suffered pain and was in agony, He still did not avoid the end but went through with it, and that with its full course of extreme suffering. That is, He did not simply endure death, but the most shameful death; and before His death, beatings; and before His beatings, insults and mockery and abuse—teaching you to bear everything courageously. And though He died and laid aside His body, He took it up again in greater glory, in this way also giving you good hope. If these things are not a fable, do not lament. If you consider these things to be certain, do not weep; but if you do weep, how will you be able to convince the Greek that you believe?
Bear in mind, that even the Son of God died: and He indeed for you, but thou for yourself. And when He said, If it be possible, let the cup pass from me, Matthew 26:39 and suffered pain, and was in agony, nevertheless He shunned not the end, but underwent it, and that with its whole course of exceeding woe. That is, He did by no means simply endure death, but the most shameful death; and before His death, stripes; and before His stripes, upbraidings, and jeers, and revilings; instructing you to bear all manfully. And though He died, and put off His body, He resumed it again in greater glory, herein also holding out to you good hopes. If these things be not a fable, lament not. If you account these things to be sure, weep not; but if you dost weep, how will you be able to persuade the Greek that you believe?
Does the event still seem unbearable to you? Then for this very reason you should not mourn for him, because he has been freed from many such troubles. Do not begrudge him this, and do not envy him. To wish for death yourself because of his early death, while also lamenting that he did not live long enough to endure many such things, is more characteristic of someone who begrudges and envies him.
6. But even so does the event still appear intolerable to you? Well then, for this very cause it is not meet to lament for him, for he is delivered from many such calamities. Grudge not therefore against him, neither envy him: for to ask death for yourself because of his premature end, and to lament for him that he did not live to endure many such things, is rather the part of one grudging and envying.
Don't dwell on the fact that he will never return home; instead, remember that you yourself will go to him after only a short time. Don't focus on the fact that he won't come back here, but rather on the fact that even the things we see around us don't stay as they are—these too are being transformed. Yes, heaven, earth, sea, and everything are being made new together, and then you will have your child back in greater glory.
And think not of this, that he will no more return home: but that yourself also art a little while after to go to him. Regard not this, that he returns here no more, but that neither do these things that are seen remain such as they are, but these too are being transformed. Yea, for heaven, and earth, and sea, and all, are being put together afresh, and then shall you recover your child in greater glory.
And if he died a sinner, his wickedness has been stopped, for certainly, if God had known that he was going to convert, He would not have taken him away before his repentance. But if he ended his life righteous, he now possesses all good things in safety. From this it is clear that your tears are not from genuine affection, but from irrational passion. For if you loved the departed, you should rejoice and be glad that he is delivered from the present waves.
And if indeed he departed a sinner, his wickedness is stayed; for certainly, had God known that he was being converted, He would not have snatched him away before his repentance: but if he ended his life righteous, he now possesses all good in safety. Whence it is manifest that your tears are not of kindly affection, but of unreasoning passion. For if you loved the departed, you should rejoice and be glad that he is delivered from the present waves.
For what more is there, I ask you? What is there fresh and new? Do we not see the same things revolving daily? Day and night, night and day, winter and summer, summer and winter, and nothing more. And these indeed are always the same, but our troubles are fresh and newer. Would you then want him every day taking on more of these things, remaining here, growing sick, mourning, living in fear and trembling, enduring some of life's evils while dreading others lest he someday endure them? Since surely you cannot say this: that someone sailing over this great sea could possibly be free from despondency and cares and all other such things.
For what is there more, I pray you? What is there fresh and new? Do we not see the same things daily revolving? Day and night, night and day, winter and summer, summer and winter, and nothing more. And these indeed are ever the same; but our evils are fresh, and newer. Would you then have him every day drawing up more of these things, and abiding here, and sickening, and mourning, and in fear and trembling, and enduring some of the ills of life, dreading others lest he some time endure them? Since assuredly you can not say this, that one sailing over this great sea might possibly be free from despondency and cares, and from all other such things.
And also consider this: you did not bring him into the world as an immortal being, and even if he had not died now, he would have had to die soon after. But is it that you did not have enough time with him? You will certainly be with him there. But do you long to see him here as well? And what is preventing you? For you are permitted even here, if you are watchful, since the hope of the things to come is clearer than sight.
And withal take this also into account, that you did not bring him forth immortal; and that if he had not died now, he must have endured it soon after. But is it that you had not your fill of him? But you will of a certainty enjoy him there. But do you long to see him here also? And what is there to hinder you? For you are permitted even here, if you be watchful; for the hope of the things to come is clearer than sight.
But if he were serving in some king's court, you would never seek to see him as long as you heard good reports about him. So why do you lose heart over a brief time when he has departed to far better things—especially when you have Someone else dwelling with you in his place?
But you, if he were in some king's court would not ever seek to see him, so long as you heard of his good report: and seeing him departed to the things that are far better, are you faint-hearted about a little time; and that, when you have in his place one to dwell with you?
But do you have no husband? Yet you have a consolation: the Father of the orphans and Judge of the widows. Listen to Paul himself pronouncing this widowhood blessed when he says, "Now she who is truly a widow and desolate trusts in the Lord." Such a woman will appear more approved because she demonstrates greater patience. Therefore do not mourn for what is your crown, for what entitles you to a reward.
But have you no husband? Yet have you a consolation, even the Father of the orphans, and Judge of the widows. Hear even Paul pronouncing this widowhood blessed, and saying, Now she that is a widow indeed and desolate, trusts in the Lord. Because such an one will appear more approved, evincing as she does greater patience. Mourn not therefore for that which is your crown, that for which you demand a reward.
Since you have also returned what He entrusted to you, if you have presented the very thing that was committed to your care. Do not worry anymore, since you have stored up your possession in a secure treasure-house that cannot be violated.
Since you have also restored His deposit, if you have exhibited the very thing entrusted to you. Be not in care any more, having laid up the possession in an inviolable treasure-house.
But if you would truly learn both what our present existence is and what our future life will be—that the one is a spider's web and a shadow, while the things there are all immovable and immortal—you would not need other arguments after that. For now your child is delivered from all change; if he were here, perhaps he might remain good, perhaps not. Do you not see how many openly cast off their own children? How many are forced to keep them at home, though they are worse than those who are openly cast out?
But if you would really learn, both what is our present being, and what our life to come; and that the one is a spider's web and a shadow, but the things there, all of them, immoveable and immortal; you would not after that want other arguments. For whereas now your child is delivered from all change; if he were here, perhaps he might continue good, perhaps not so. Do you see not how many openly cast off their own children? How many are constrained to keep them at home, although worse than the open outcasts?
Let us consider all these things and practice self-control; for in this way we will at once show respect to the deceased, and receive much praise from people, and receive from God the great rewards of patience, and attain the eternal good things. May we all attain these things, through the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
Let us make account of all these things and practise self-command; for so shall we at once show regard to the deceased, and enjoy much praise from men, and receive from God the great rewards of patience, and attain unto the good things eternal; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.