Opening
I notice you've provided "Matthew 11:7-9" as the paragraph to rewrite, but this appears to be just a biblical citation rather than actual paragraph text that needs rewriting.
Could you please provide the actual paragraph text that you'd like me to rewrite in clear, modern English? Once you share the content, I'll be happy to simplify it while preserving all the technical theological terms exactly as you've specified.
Matthew 11:7-9.
As the disciples of John were leaving, Jesus began to speak to the crowds about John, saying, "What did you go out into the wilderness to see? A reed swaying in the wind? What did you go out to see? A man dressed in fine clothes? Look, those who wear fine clothing live in royal palaces. Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet."
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment; behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
For the situation with John's disciples had been handled well, and they had left reassured by the miracles that had just been performed. But after that, the people also needed help. Although they could not suspect anything like this about their own master, the common people might form many strange suspicions from the inquiry of John's disciples, since they did not know the purpose with which he sent them. And it was natural for them to reason among themselves and say: Has the one who bore such strong witness now changed his mind and doubts whether this person or someone else is the one who should come? Could it be that he is saying this because he disagrees with Jesus? That prison has made him more fearful? That his earlier words were spoken carelessly and without thought? Since it was natural for them to suspect many such things, see how He corrects their weakness and removes these suspicions. For as they departed, He began to say to the multitudes. Why as they departed? So that He would not seem to be flattering the man.
For the matter indeed of John's disciples had been ordered well, and they had gone away assured by the miracles which had just been performed; but there was need after that of remedy as regarded the people. For although they could not suspect anything of the kind of their own master, the common people might from the inquiry of John's disciples form many strange suspicions, not knowing the mind with which he sent his disciples. And it was natural for them to reason with themselves, and say, He that bore such abundant witness, has he now changed his persuasion, and does he doubt whether this or another be He that should come? Can it be, that in dissension with Jesus he says this? That the prison has made him more timid? That his former words were spoken vainly, and at random? It being then natural for them to suspect many such things, see how He corrects their weakness, and removes these their suspicions. For as they departed, He began to say to the multitudes. Why, as they departed? That He might not seem to be flattering the man.
And in correcting the people, He does not openly reveal their suspicion, but simply provides the solution to the thoughts that were troubling them inwardly. This shows that He knew the secrets of all people. For He does not say to them, as He did to the Jews, "Why do you think evil?" Because if they had such thoughts, it was not from wickedness that they reasoned this way, but from ignorance about what had been said. Therefore, He does not speak to them in a rebuking manner, but simply corrects their understanding and defends John. He shows that John has not fallen away from his earlier conviction, nor has he changed. He is not at all a man who is easily swayed and unstable, but rather steadfast and reliable, and far from being someone who would betray what had been entrusted to him.
And in correcting the people, He does not publish their suspicion, but adds only the solution of the thoughts that were mentally disturbing them: signifying that He knew the secrets of all men. For He says not, as unto the Jews, Wherefore think ye evil? Matthew 9:4 Because if they had it in their minds, not of wickedness did they so reason, but of ignorance on the points that had been spoken of. Wherefore neither does He discourse unto them in the way of rebuke, but merely sets right their understanding, and defends John, and signifies that he is not fallen away from his former opinion, neither is he changed, not being at all a man easily swayed and fickle, but steadfast and sure, and far from being such as to betray the things committed unto him.
In establishing this point, He does not begin with His own judgment, but with their previous testimony, showing how they testified to his steadfastness not only through their words but also through their actions.
And in establishing this, He employs not at first his own sentence, but their former testimony, pointing out how they bare record of his firmness, not by their words only, but also by their deeds.
Therefore He says, What went ye out into the wilderness to see? as though He had said, Why did you leave your cities and your houses and all come together to the wilderness? To see a pitiful and changeable kind of person? No, that would be completely unreasonable. That is not what your earnestness and the gathering of all these people in the wilderness shows. So many people and so many cities would not have poured themselves out with such great eagerness toward the wilderness and the Jordan River at that time if you had not expected to see someone great and marvelous, someone more solid than any rock. Indeed, it was surely not a reed that you went out to see shaken by the wind, for those who are flexible and easily swayed, who say one thing now and another later, and stand firm in nothing, are exactly like that.
Wherefore He says, What went ye out into the wilderness to see? as though He had said, Wherefore did ye leave your cities, and your houses, and come together all of you into the wilderness? To see a pitiful and flexible kind of person? Nay, this were out of all reason, this is not what is indicated by that earnestness, and the concourse of all men unto the wilderness. So much people and so many cities would not have poured themselves out with so great zeal towards the wilderness and the river Jordan at that time, had ye not expected to see some great and marvellous one, one firmer than any rock. Yea, it was not a reed surely, that ye went out to see shaken by the wind: for the flexible and such as are lightly brought round, and now say one thing, now another, and stand firm in nothing, are most like that.
And notice how He passes over all their other wickedness and mentions this particular fault, which was especially troubling them at that time, and He removes the suspicion of fickleness.
And see how He omits all wickedness, and mentions this, which then especially haunted them; and removes the suspicion of lightness.
But what did you go out to see? A man dressed in soft clothing? Look, those who wear soft clothing are in kings' houses.
But what went ye out for to see? A man clothed in soft raiment? Behold, they that wear soft clothing are in kings' houses. Matthew 11:8
Now His meaning is like this: John was not naturally a wavering person, and you yourselves showed this by your eagerness. Even less could anyone say that while he was indeed firm, he became weak after making himself a slave to luxury. For among people, some are what they are by nature, while others become that way. For instance, one person is naturally hot-tempered, while another gets this weakness from falling into a long illness. Likewise, some people are naturally flexible and fickle, while others become so by being slaves to luxury and by living in comfort. But John, He says, was not this kind of person by nature—for you did not go out to see a reed. Nor did he lose what he had by giving himself to luxury. That he did not make himself a slave to luxury is shown by his clothing, the wilderness, and the prison. If he had wanted to wear soft clothing, he would not have lived in the wilderness or in prison, but in the king's courts—since it was in his power, simply by keeping silent, to have enjoyed unlimited honor. For since Herod so revered him even when he had rebuked him and was in chains, he would have honored him even more if he had held his peace. You see, he had indeed given proof of his firmness and fortitude, so how could he justly fall under such suspicions?
Now His meaning is like this: He was not of himself a waverer; and this ye yourselves showed by your earnestness. Much less could any one say this, that he was indeed firm, but having made himself a slave to luxury, he afterwards became languid. For among men, some are such as they are of themselves, others become so; for instance, one man is passionate by nature, and another from having fallen into a long illness gets this infirmity. Again, some men are flexible and fickle by nature, while others become so by being slaves to luxury, and by living effeminately. But John, says He, neither was such a character by nature, for neither was it a reed that you went out to see; nor by giving himself to luxury did he lose the advantage he possessed. For that he did not make himself a slave to luxury, his garb shows, and the wilderness, and the prison. Since, had he been minded to wear soft raiment, he would not have lived in the wilderness, nor in the prison, but in the king's courts: it being in his power, merely by keeping silence, to have enjoyed honor without limit. For since Herod so reverenced him, even when he had rebuked him, and was in chains, much more would he have courted him, had he held his peace. You see, he had indeed given proof of his firmness and fortitude; and how could he justly incur suspicions of that kind?
When he had described John's character through the location, his clothing, and the crowds that came to him, he moves on to bring in the prophet's testimony. After asking, "Why did you go out? To see a prophet? Yes, I tell you, and more than a prophet," he continues, "For this is he of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.'" He first presents the testimony of the Jews, then applies that of the prophets. Or rather, he puts first the verdict of the Jews, which must have been very strong evidence, since the witness was given by his enemies. Second comes the man's way of life. Third, his own judgment. Fourth, the prophet. By all these means he silences their objections.
2. When therefore as well by the place, as by his garments, and by their concourse unto Him, He had delineated his character, He proceeds to bring in the prophet. For having said, Why went ye out? To see a prophet? Yea I say unto you, and more than a prophet; He goes on, For this is he of whom it is written, Behold, I send my messenger before Your face, which shall prepare Your way before You. Matthew 11:10 Having before set down the testimony of the Jews, He then applies that of the prophets; or rather, He puts in the first place the sentence of the Jews, which must have been a very strong demonstration, the witness being borne by his enemies; secondly, the man's life; thirdly, His own judgment; fourthly, the prophet; by all means stopping their mouths.
Then, in case they should say, "But what if at that time he was indeed such a person, but now he has changed?" He added what follows: his garments, his imprisonment, and together with these, the prophecy.
Then lest they should say, But what if at that time indeed he were such an one, but now is changed? He added also what follows; his garments, his prison, and together with these the prophecy.
Then after saying that he is greater than a prophet, He also indicates in what way he is greater. And in what way is he greater? In being near Him who had come. For "I send," He says, "my messenger before Your face"—that is, near You. For just as with kings, those who ride near the chariot are more distinguished than the rest, so also John appears in his course near the advent itself. See how He indicated John's excellence by this as well; and He does not even stop here, but adds His own testimony as well, saying, "Verily I say unto you, among them that are born of women, there has not arisen a greater than John the Baptist."
Then having said, that he is greater than a prophet, He signifies also in what he is greater. And in what is he greater? In being near Him that had come. For, I send, says He, my messenger before Your face; that is, near You. For as with kings, they who ride near the chariot, these are more illustrious than the rest, just so John also appears in his course near the advent itself. See how He signified John's excellency by this also; and not even here does He stop, but adds afterwards His own suffrage as well, saying, Verily I say unto you, among them that are born of women, there has not arisen a greater than John the Baptist. Matthew 11:11
Now what He said is like this: woman has not given birth to anyone greater than this man. And His statement is indeed sufficient, but if you want to learn from actual facts as well, consider his food, his way of life, the greatness of his soul. For he lived as though he were in heaven, and having risen above the necessities of nature, he traveled as it were a new path, spending all his time in hymns and prayers, and having contact with none among men, but with God alone continually. For he did not even see any of his fellow-servants, nor was he seen by any one of them. He did not feed on milk, he did not enjoy the comfort of a bed, or a roof, or the marketplace, or any other things that belong to human life, and yet he was both mild and earnest. Listen, for example, to how thoughtfully he reasons with his own disciples, courageously with the people of the Jews, how openly with the king. For this reason He also said, There has not risen among those born of women anyone greater than John the Baptist.
Now what He said is like this: woman has not borne a greater than this man. And His very sentence is indeed sufficient; but if you are minded to learn from facts also, consider his table, his manner of life, the height of his soul. For he so lived as though he were in heaven: and having got above the necessities of nature, he travelled as it were a new way, spending all his time in hymns and prayers, and holding intercourse with none among men, but with God alone continually. For he did not so much as see any of his fellow-servants, neither was he seen by any one of them; he fed not on milk, he enjoyed not the comfort of bed, or roof, or market, or any other of the things of men; and yet he was at once mild and earnest. Hear, for example, how considerately he reasons with his own disciples, courageously with the people of the Jews, how openly with the king. For this cause He said also, There has not risen among them that are born of women a greater than John the Baptist.
But in case the overwhelming greatness of His praises should create a kind of excessive feeling, with the Jews honoring John above Christ, notice how He corrects this as well. For just as the things that built up His own disciples did harm to the crowds, who supposed Him to be an easygoing sort of person, so again the remedies used for the crowds might have proved even more harmful, since they were forming from Christ's words a more reverential opinion of John than of Himself.
3. But lest the exceeding greatness of His praises should produce a sort of extravagant feeling, the Jews honoring John above Christ; mark how He corrects this also. For as the things which edified His own disciples did harm to the multitudes, they supposing Him an easy kind of person; so again the remedies employed for the multitudes might have proved more mischievous, they deriving from Christ's words a more reverential opinion of John than of Himself.
Therefore, He also corrects this in a way that doesn't draw suspicion by saying, "He that is less in the kingdom of Heaven is greater than he." Less in age and according to the opinion of the crowd, since they even called Him a glutton and a drunkard, and said, "Isn't this the carpenter's son?" and on every occasion they used to belittle Him.
Wherefore this also, in an unsuspected way, He corrects by saying, He that is less, in the kingdom of Heaven is greater than he. Less in age, and according to the opinion of the multitude, since they even called Him a gluttonous man and a winebibber; Matthew 11:19 and, Is not this the carpenter's son? Matthew 13:55 and on every occasion they used to make light of Him.
What then? someone might ask, is He greater than John only by comparison? Not at all. For when John says, "He is mightier than I," he does not say it as making a comparison; nor does Paul, when he recalls Moses and writes, "For this man was counted worthy of more glory than Moses," write it by way of comparison; and Christ Himself too, in saying, "Behold, a greater than Solomon is here," does not speak as making a comparison.
What then? it may be said, is it by comparison that He is greater than John? Far from it. For neither when John says, He is mightier than I, Matthew 3:11 does he say it as comparing them; nor Paul, when remembering Moses he writes, For this man was counted worthy of more glory than Moses, Hebrews 3:3 does he so write by way of comparison; and He Himself too, in saying, Behold, a greater than Solomon is here, Matthew 12:42 speaks not as making a comparison.
Or even if we should grant that this was said by him in the way of comparison, this was done in condescension because of the weakness of the hearers. For the people really had their gaze very much fixed upon John, and then he was rendered the more illustrious both by his imprisonment and by his plainness of speech to the king. And it was a great point for the present that even so much should be received among the multitude. And so too, the Old Testament uses the same way to correct the souls of the erring, by putting together in a way of comparison things that cannot be compared—as when it says, "Among the gods there is none like You, O Lord," and again, "There is no god like our God."
Or if we should even grant that this was said by Him in the way of comparison, this was done in condescension, because of the weakness of the hearers. For the men really had their gaze very much fixed upon John; and then he was rendered the more illustrious both by his imprisonment, and by his plainness of speech to the king; and it was a great point for the present, that even so much should be received among the multitude. And so too, the Old Testament uses in the same way to correct the souls of the erring, by putting together in a way of comparison things that cannot be compared; as when it says, Among the gods there is none like You, O Lord: and again, There is no god like our God.
Now some claim that Christ said this about the apostles, while others say He meant angels. This is what happens when people stray from the truth—they wander in all directions. But what connection would there be in speaking about either angels or apostles? Besides, if He were speaking about the apostles, what would have prevented Him from bringing them forward by name? In contrast, when He is speaking about Himself, He naturally conceals His identity because of the suspicion that still prevailed, and so that He would not seem to be saying anything grand about Himself. In fact, we often find Him doing this.
Now some affirm, that Christ said this of the apostles, others again, of angels. Thus, when any have turned aside from the truth, they are wont to wander many ways. For what sort of connection has it, to speak either of angels or of apostles? And besides, if He were speaking of the apostles, what hindered his bringing them forward by name? Whereas, when He is speaking of Himself, He naturally conceals His person, because of the still prevailing suspicion, and that He may not seem to say anything great of Himself; yea, and we often find Him doing so.
But what does "in the kingdom of heaven" mean? It means among spiritual beings and all those who are in heaven.
But what is, In the kingdom of heaven? Among spiritual beings, and all them that are in heaven.
And moreover, His saying, "There has not risen among them that are born of women a greater than John," suited one contrasting John with Himself, and thus tacitly excepting Himself. For though He too was born of a woman, yet not as John was, for He was not a mere man, neither was He born in the same manner as a man, but by a strange and wondrous kind of birth.
And moreover His saying, There has not risen among them that are born of women a greater than John, suited one contrasting John with Himself, and thus tacitly excepting Himself. For though He too were born of a woman, yet not as John, for He was not a mere man, neither was He born in like manner as a man, but by a strange and wondrous kind of birth.
From the days of John the Baptist until now, He says, the kingdom of heaven suffers violence, and the violent take it by force.
4. And from the days of John the Baptist, says He, until now, the kingdom of heaven suffers violence, and the violent take it by force.
And what kind of connection might this have with what was said before? Much indeed, and in full agreement with it. Yes, through this topic also He continues to urge and press them into faith in Himself; and at the same time, He is speaking in agreement with what had been said earlier by John. For if all things are fulfilled even up to John, I am the one who was to come.
And what sort of connection may this have with what was said before? Much, assuredly, and in full accordance therewith. Yea, by this topic also He proceeds to urge and press them into the faith of Himself; and at the same time likewise, He is speaking in agreement with what had been before said by John. For if all things are fulfilled even down to John, I am He that should come.
For all the prophets, He says, and the law prophesied until John. Matthew 11:13
For all the prophets, says He, and the law prophesied until John. Matthew 11:13
The prophets would not have stopped if I had not come. Therefore, do not expect anything more or wait for anyone else. The evidence that I am He is clear both from the fact that the prophets have ceased and from those who every day take by force the faith that is in me. For it is so evident and certain that many even seize it by force. Who has seized it in this way? Tell me. All who approach it with earnestness of mind.
For the prophets would not have ceased, unless I had come. Expect therefore nothing further, neither wait for any one else. For that I am He is manifest both from the prophets ceasing, and from those that every day take by force the faith that is in me. For so manifest is it and certain, that many even take it by force. Why, who has so taken it? Tell me. All who approach it with earnestness of mind.
Then He provides another reliable sign, saying, "If you will accept it, this is Elijah who was to come." For it is written, "I will send you Elijah the Tishbite, who will turn the heart of the father to the children." This man, then, is Elijah, if you pay close attention, He says. For He says, "I will send my messenger before Your face."
Then He states also another infallible sign, saying, If you will receive it, he is Elias, which was for to come. For I will send you, it is said, Elias the Tishbite, who shall turn the heart of the father to the children. This man then is Elias, if you attend exactly, says He. For I will send, says He, my messenger before Your face.
He was right to say "If you will receive it" to show that there is no compulsion. "I do not force you," He says. He said this because it requires an honest mind, and He was showing that John is Elias and Elias is John. Both received the same ministry, and both became forerunners. That is why He did not simply say "This is Elias," but rather "If you are willing to receive it, this is he"—that is, if you pay attention with an honest mind to what is happening. He did not stop even there, but after saying "This is Elias, which was for to come," He added something to show that understanding is needed: "He that has ears to hear, let him hear."
And well has He said, If you will receive it, to show the absence of force. For I do not constrain, says He. And this He said, as requiring a candid mind, and showing that John is Elias, and Elias John. For both of them received one ministry, and both of them became forerunners. Wherefore neither did He simply say, This is Elias, but, If you are willing to receive it, this is he, that is, if with a candid mind ye give heed to what is going on. And He did not stop even at this, but to the words, This is Elias, which was for to come, He added, to show that understanding is needed, He that has ears to hear, let him hear. Matthew 11:15
He used so many obscure sayings to stir them up to ask questions. And if they weren't awakened even by this, they would have been even less so had everything been plain and clear. For surely no one could say that they didn't dare ask Him, or that He was difficult to approach. Those who were questioning Him and testing Him about ordinary matters, whose arguments were refuted a thousand times, yet still didn't withdraw from Him—how could they not have inquired of Him and asked Him about the essential things, if they had truly wanted to learn? For if they asked about matters of the law, such as "Which is the first commandment?" and all such questions, even though there was obviously no need for Him to tell them that, how could they not ask about the meaning of what He Himself said, for which He was also obliged to give answers? And especially when it was He Himself who was encouraging and drawing them on to do this. For by saying "The violent take it by force," He stirs them up to earnestness of mind, and by saying "He that has ears to hear, let him hear," He does just the same thing.
Now He used so many dark sayings, to stir them up to inquiry. And if not even so were they awakened, much more, had all been plain and clear. For this surely no man could say, that they dared not ask Him, and that He was difficult of approach. For they that were asking him questions, and tempting Him about common matters, and whose mouths were stopped a thousand times, yet they did not withdraw from Him; how should they but have inquired of Him, and besought Him touching the indispensable things, had they indeed been desirous to learn? For if concerning the matters of the law they asked, Which is the first commandment, and all such questions, although there was of course no need of His telling them that; how should they but ask the meaning of what He Himself said, for which also He was bound to give account in His answers? And especially when it was He Himself that was encouraging and drawing them on to do this. For by saying, The violent take it by force, He stirs them up to earnestness of mind; and by saying, He that has ears to hear, let him hear, He does just the same thing.
But what shall I compare this generation to? He says, It is like children sitting in the marketplace and saying, We have played the flute for you, and you have not danced; we have mourned to you, and you have not lamented. This again seems unconnected to what came before, but it follows most naturally from it. Yes, He is still addressing the same point, showing that John is working in harmony with Himself, even though the outcomes were different, just as with John's question. And He indicates that nothing which ought to have been done for their salvation was left undone, just as the prophet says about the vineyard: What should I have done to this vineyard that I have not done? For what shall I compare this generation to? He says, It is like children sitting in the marketplace and saying, We have played the flute for you, and you have not danced; we have mourned to you, and you have not lamented. For John came neither eating nor drinking, and they say, He has a demon. The Son of Man came eating and drinking, and they say, Look, a glutton and a drunkard, a friend of tax collectors and sinners.
5. But whereunto shall I liken this generation? says He, It is like children sitting in the market place, and saying, We have piped unto you, and you have not danced; we have mourned unto you, and you have not lamented. This again seems to be unconnected with what came before, but it is the most natural consequence thereof. Yea, He still keeps to the same point, the showing that John is acting in harmony with Himself, although the results were opposite; as indeed with respect to his inquiry also. And He implies that there was nothing that ought to have been done for their salvation, and was omitted; which thing the prophet says of the vineyard; What ought I to have done to this vineyard, and have not done it? For whereunto, says He, shall I liken this generation? It is like children sitting in the market, and saying, We have piped unto you, and you have not danced, we have mourned unto you, and you have not lamented. For John came neither eating nor drinking, and they say, He has a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners.
Here's what He is saying: John and I have come by opposite paths. We have acted like two hunters pursuing a wild beast that is hard to catch, which might be trapped by two different routes. Each hunter blocks off his own path and drives the beast toward it, positioning himself opposite the other hunter, so that the beast must fall into one of the two snares. Look, for example, at the entire human race—how it is amazed by the spectacle of men fasting and by this harsh and self-denying way of life. For this reason it had been arranged that John should be raised this way from his earliest youth, so that through this (among other things) his words might gain credibility.
Now what He says is like this: We have come each of us an opposite way, I and John; and we have done just as if it were some hunters with a wild beast that was hard to catch, and which might by two ways fall into the toils; as if each of the two were to cut it off his several way, and drive it, taking his stand opposite to the other; so that it must needs fall into one of the two snares. Mark, for instance, the whole race of man, how it is astonished at the wonder of men's fasting, and at this hard and self-denying life. For this reason it had been so ordered, that John should be thus brought up from his earliest youth, so that hereby (among other things) his sayings might obtain credit.
But someone might ask, why didn't He choose that path Himself? First of all, He actually did follow it when He fasted for forty days, went about teaching, and had nowhere to lay His head. Nevertheless, He also accomplished this same goal in another way and secured the benefit that came from it. For being testified about by the one who came this way was the same thing, or even a greater thing, than having come this way Himself.
But wherefore, it may be asked, did not He Himself choose that way? In the first place He did also Himself proceed by it, when He fasted the forty days, and went about teaching, and not having where to lay His head. Nevertheless He did also in another mode accomplish this same object, and provide for the advantage thence accruing. For to be testified of by him that came this way was the same thing, or even a much greater thing than to have come this way Himself.
And besides this, John demonstrated nothing more than his way of life and conduct, because John, it is said, performed no sign. But Christ Himself had testimony also from signs and from miracles. Therefore, leaving John to be distinguished by his fasting, He Himself came by the opposite way, both coming to the tables of tax collectors and eating and drinking.
And besides, John indeed exhibited no more than his life and conversation; for John, it is said, did no sign, John 10:41 but He Himself had the testimony also from signs and from miracles. Leaving therefore John to be illustrious by his fasting, He Himself came the opposite way, both coming unto publicans' tables, and eating and drinking.
Let us ask the Jews then: Is fasting a good thing and worthy of admiration? Then you should have obeyed John, received him, and believed his words. For in doing so, those words would have led you toward Jesus. Or is fasting, on the other hand, something burdensome and oppressive? Then you should have obeyed Jesus and believed in Him who came the opposite way. Either way, you would have found yourselves in the kingdom. But like an untamable wild beast, they spoke evil of both. The fault does not lie with those who were not believed, but with those who did not believe. For no one would ever choose to speak evil of opposite things, any more than he would praise them both. I mean this: the person who approves a cheerful and easygoing character will not approve someone who is somber and serious; the person who commends a man of grave demeanor will not commend a cheerful man. For it is impossible to approve both at once. Therefore He also says, "We have piped to you, and you have not danced"—that is, I have displayed a freer way of life, and you did not obey—and "We have mourned, and you have not lamented"—that is, John followed the austere and serious life, and you paid no attention. And He does not say "he this, I that," but since the purpose of both was one, even though their ways of life were opposite, for this reason He speaks of their actions as common. Yes, for even their coming by opposite ways arose from a most exact agreement, one that constantly looked to one and the same end. What kind of excuse can you have after all this?
Let us ask the Jews then, Is fasting a good thing, and to be admired? You should then have obeyed John, and received him, and believed his sayings. For so would those sayings have led you towards Jesus. Is fasting, on the other hand, a thing grievous, and burdensome? Then should you have obeyed Jesus, and have believed in Him that came the opposite way. Thus, either way, you would have found yourselves in the kingdom. But, like an intractable wild beast, they were speaking evil of both. The fault is not then theirs who were not believed, but they are to be blamed who did not believe. For no man would ever choose to speak evil of opposite things, any more than he would on the other hand commend them. I mean thus: he that approves the cheerful and free character, will not approve him that is sad and grave; he that commends the man of a sad countenance will not commend the cheerful man. For it is a thing impossible to give your vote both ways at once. Therefore also He says, We have piped unto you, and you have not danced; that is, I have exhibited the freer kind of life, and you obeyed not: and, We have mourned, and you have not lamented; that is, John followed the rugged and grave life, and you took no heed. And He says not, he this, I that, but the purpose of both being one, although their modes of life were opposite, for this cause He speaks of their doings as common. Yea, for even their coming by opposite ways arose out of a most exact accordance, such as continued looking to one and the same end. What sort of excuse then can you have after all this?
So He added, "And wisdom is justified by her children"—that is, even if you are not persuaded, you still cannot find fault with me after this. As the prophet says concerning the Father, "That You might be justified in Your words." For God, even if He accomplishes nothing more through His care for us, fulfills His entire part, so as to leave those who are determined to be shameless without even a shadow of an excuse for dishonest doubt.
Wherefore He subjoined, And wisdom is justified of her children; that is, though ye be not persuaded, yet with me after this ye cannot find fault. As the prophet says touching the Father, That You might be justified in Your sayings. For God, though He should effect nothing more by His care over us, fulfills all His part, so as to leave to them that will be shameless not so much as a shadow of excuse for uncandid doubt.
And if the comparisons seem lowly and sound unpleasant, do not be surprised, for He was speaking with the weakness of His hearers in mind. Since Ezekiel too mentions many similar comparisons that are unworthy of God's majesty. But this especially demonstrates His tender care.
And if the similitudes be mean, and of an ill sound, marvel not, for He was discoursing with a view to the weakness of His hearers. Since Ezekiel too mentions many similitudes like them, and unworthy of God's majesty. But this too especially becomes His tender care.
Notice how they are also driven to contradictory opinions in another way. They had said of John that he has a devil (Matthew 11:18), but they did not stop there. They said the very same thing about Christ, even though He took the opposite course. In this way they were constantly driven to conflicting opinions.
And mark them, how in another respect also they are carried about into contradictory opinions. For whereas they had said of John, he has a devil, Matthew 11:18 they stopped not at this, but said the very same again concerning Him, taking as He did the opposite course; thus were they forever carried about into conflicting opinions.
But Luke here also sets down another and more serious charge against them, saying that the tax collectors justified God by receiving the baptism of John.
But Luke herewith sets down also another and a heavier charge against them, saying, For the publicans justified God, having received the baptism of John.
Then He proceeds to rebuke the cities now that wisdom has been vindicated; now that He has shown everything to be fully accomplished. That is, having failed to persuade them, He now only laments over them, which is more than terrifying. For He had displayed both His teaching through His words and His wonder-working power through His signs. But since they remained in their own unbelief, He now only rebukes them.
6. Then He proceeds to upbraid the cities now that wisdom has been justified; now that He has shown all to be fully performed. That is, having failed to persuade them, He now does but lament over them; which is more than terrifying. For He had exhibited both His teaching by His words, and His wonder-working power by His signs. But forasmuch as they abode in their own unbelief, He now does but upbraid.
For then, it is said, Jesus began to rebuke the cities where most of His mighty works were done, because they did not repent. He said, "Woe to you, Chorazin! Woe to you, Bethsaida!"
For then, it is said, began Jesus to upbraid the cities, wherein most of His mighty works were done, because they repented not; saying, Woe unto you, Chorazin! Woe unto you, Bethsaida! Matthew 11:20-21
Then, to show you that they are not such by physis, He states also the name of the city from which five apostles came. For both Philip and those two pairs of the chief apostles were from there.
Then, to show you that they are not such by nature, He states also the name of the city out of which proceeded five apostles. For both Philip, and those two pairs of the chief apostles, were from thence. John 1:44
Jesus says that if the mighty works performed in you had been performed in Tyre and Sidon, those cities would have repented in sackcloth and ashes. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. And you, Capernaum, who have been exalted to heaven, will be brought down to hell, because if the mighty works done in you had been done in Sodom, it would still be standing today. But I tell you, it will be more tolerable for the land of Sodom on the day of judgment than for you.
For if, says He, the mighty works which were done in you had been done in Tyre and Sidon, they would have repented in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon, at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell, for if the mighty works which have been done in you had been done in Sodom, it would have remained until this day. But I say unto you, It shall be more tolerable for the land of Sodom in the day of judgment, than for you.
He does not include Sodom with the other cities for no reason, but to make the charge against them more serious. Indeed, it is a very strong proof of wickedness when not only among those who exist now, but even among all those who have ever been wicked, none are found to be as bad as they are.
And He adds not Sodom with the others for nought, but to aggravate the charge against them. Yea, for it is a very great proof of wickedness, when not only of them that now are, but even of all those that ever were wicked, none are found so bad as they.
Thus in another place too, He makes a comparison, condemning them by the Ninevites and by the Queen of the South. There, however, it was by people who did right; here, even by people who sinned—a thing far more grievous. Ezekiel was also acquainted with this principle of condemnation, which is why he said to Jerusalem, "You have justified your sisters in all your sins." So everywhere He is accustomed to dwell on the Old Testament, as in a favored place. And He does not even stop His speech at this, but makes their fears yet more intense by saying that they would suffer things more grievous than the Sodomites and Tyrians, so as by every means to gather them in, both by making them mourn and by alarming them.
Thus elsewhere also He makes a comparison, condemning them by the Ninevites, and by the Queen of the south; there, however, it was by them that did right, here, even by them that sinned; a thing far more grievous. With this law of condemnation, Ezekiel too was acquainted: wherefore also he said to Jerusalem, You have justified your sisters in all your sins. Thus everywhere is He wont to linger in the Old Testament, as in a favored place. And not even at this does He stay His speech, but makes their fears yet more intense, by saying, that they should suffer things more grievous than Sodomites and Tyrians, so as by every means to gather them in, both by bewailing, and by alarming them.
Let us also listen carefully to these same things, since God has appointed a punishment more severe than that of the Sodomites not only for unbelievers, but also for us, if we refuse to receive the strangers who come to us. I mean when He commanded the disciples to shake off the very dust. And this is entirely fitting. For the Sodomites, though they committed a great transgression, did so before the law and grace. But we, after receiving so much care, what mercy would we deserve if we show such inhospitality, shutting our doors against those in need, and shutting our ears even before shutting our doors? Or rather, we shut them not only against the poor, but against the apostles themselves. For we do this to the poor because we do it to the apostles themselves. For when Paul is read and you pay no attention, when John preaches and you do not listen—when will you receive a poor man, if you will not even receive an apostle?
7. To these same things let us also listen: since not for the unbelievers only, but for us also, has He appointed a punishment more grievous than that of the Sodomites, if we will not receive the strangers that come in unto us; I mean, when He commanded to shake off the very dust: and very fitly. For as to the Sodomites, although they committed a great transgression, yet it was before the law and grace; but we, after so much care shown towards us, of what indulgence should we be worthy, showing so much inhospitality, and shutting our doors against them that are in need, and before our doors our ears? Or rather not against the poor only, but against the apostles themselves? For therefore we do it to the poor, because we do it to the very apostles. For whereas Paul is read, and you attend not; whereas John preaches, and you hear not: when will you receive a poor man, who will not receive an apostle?
So that both our houses may be continually open to strangers and our ears to those who need us, let us purge away the filth from the ears of our soul. For just as filth and mud close up the ears of our flesh, so do the songs of harlots, worldly news, debts, and the business of usury and loans close up the ear of the mind, worse than any filth. In fact, they do not merely close it up, but also make it unclean. And those who tell you these things are putting dung in your ears. What the barbarian threatened when he said, "You shall eat your own dung," and what follows (Isaiah 36:12), these people are actually making you undergo—not in word, but in deeds; or rather, something even much worse. For truly those songs are more loathsome even than all this. And what is yet worse, far from feeling annoyance when you hear them, you actually laugh, when you ought to abominate them and flee.
In order then that both our houses may be continually open to the one, and our ears to the others, let us purge away the filth from the ears of our soul. For as filth and mud close up the ears of our flesh, so do the harlot's songs, and worldly news, and debts, and the business of usury and loans, close up the ear of the mind, worse than any filth; nay rather, they do not close it up only, but also make it unclean. And they are putting dung in your ears, who tell you of these things. And that which the barbarian threatened, saying, You shall eat your own dung, and what follows; Isaiah 36:12 this do these men also make you undergo, not in word, but in deeds; or rather, somewhat even much worse. For truly those songs are more loathsome even than all this; and what is yet worse, so far from feeling annoyance when you hear them, you rather laugh, when you ought to abominate them and fly.
But if these things are not disgusting, go down to the theater and imitate what you praise, or rather, just take a walk with the person who is causing that laughter. No, you couldn't bear it. Why then do you give him such great honor? Indeed, while the laws enacted by the pagans would have them be dishonored, you receive them with your whole city, like ambassadors and generals, and you summon all people to receive filth in their ears. And if your servant says anything filthy in your hearing, he will receive many beatings; and whether it be a son, a wife, whoever it may be that does what I have described, you call the act an insult; but if worthless people who deserve the whip invite you to hear filthy words, not only are you not indignant, you even rejoice and applaud. And what could be equal to this foolishness?
But if they be not abominable, go down unto the stage, imitate that which you praise, or rather, do thou merely take a walk with him that is exciting that laugh. Nay, you could not bear it. Why then bestow on him so great honor? Yea, while the laws that are enacted by the Gentiles would have them to be dishonored, you receive them with your whole city, like ambassadors and generals, and dost convoke all men, to receive dung in their ears. And your servant, if he say anything filthy in your hearing, will receive stripes in abundance; and be it a son, a wife, whoever it may, that does as I have said, you call the act an affront; but if worthless fellows, that deserve the scourge, should invite you to hear the filthy words, not only are you not indignant, thou dost even rejoice and applaud. And what could be equal to this folly?
But don't you yourself ever speak these shameful words? What benefit is there in that? Or rather, how is this even clear? For if you did not speak these things yourself, you would not laugh at all when hearing them, nor would you run so eagerly toward the voice that makes you ashamed.
But dost you yourself never utter these base words? Why what is the profit? Or rather, this very fact, whence is it manifest? For if you did not utter these things, neither would you at all laugh at hearing them, nor would you run with such zeal to the voice that makes you ashamed.
For tell me, are you pleased when you hear people blaspheme? Don't you rather shudder and stop your ears? Surely I think you do. Why is this? Because you don't blaspheme yourself. Do the same thing with regard to filthy talk as well. And if you want to show us clearly that you take no pleasure in filthy speaking, don't even endure to hear it. For when will you be able to become good when you are brought up hearing such things? When will you dare to undertake the hard work that chastity requires, now that you are gradually falling away through this laughter, these songs, and filthy words? Yes, it is a great thing for a soul that keeps itself pure from all this to be able to become serious and chaste—how much more so for one that is fed on such things it hears? Don't you know that we are more inclined toward evil? So while we even make it an art and a business, when will we escape that furnace?
For tell me, are you pleased at hearing men blaspheme? Do you not rather shudder, and stop your ears? Surely I think you do. Why so? Because you blaspheme not yourself. Just so do thou act with respect to filthy talking also; and if you would show us clearly, that you have no pleasure in filthy speaking, endure not so much as to hear them. For when will you be able to become good, bred up as you are with such sounds in your ears? When will you venture to undergo such labors as chastity requires, now that you are falling gradually away through this laughter, these songs, and filthy words? Yea, it is a great thing for a soul that keeps itself pure from all this, to be able to become grave and chaste; how much more for one that is nourished up in such hearings? Do you not know, that we are of the two more inclined to evil? While then we make it even an art, and a business, when shall we escape that furnace?
Didn't you hear what Paul says, "Rejoice in the Lord"? Philippians 4:4 He didn't say, "in the devil." When, then, will you be able to hear Paul? When will you gain a sense of your wrong actions? You are drunk, constantly and without end, with the spectacle I was talking about. For your coming here is nothing wonderful or great—or rather it is wonderful. For here you come carelessly, just to satisfy an obligation, but there you go with diligence and speed and great eagerness. And this is clear from what you bring home when you return from there.
8. Heardest thou not what Paul says, Rejoice in the Lord? Philippians 4:4 He said not, in the devil. When then will you be able to hear Paul? When, to gain a sense of your wrong actions? drunken as you are, ever and incessantly, with the spectacle I was speaking of. For your having come here is nothing wonderful nor great; or rather it is wonderful. For here you come any how, and so as just to satisfy a scruple, but there with diligence and speed, and great readiness. And it is evident from what you bring home, on returning thence.
The mud that gets poured out for you there—through the speeches, the songs, the laughter—you gather up and carry away, each person taking it not only to his home, but into his very mind.
For even all the mire that is there poured out for you, by the speeches, by the songs, by the laughter, you collect and take every man to his home, or rather not to his home only, but every man even into his own mind.
You turn away from things not worthy of disgust, while other things that should be despised—far from hating them, you actually pursue them. Many people, for example, wash themselves after coming back from tombs, but when returning from theaters they have never groaned or shed any tears. Yet surely a dead body is not an unclean thing, whereas sin produces such a stain that not even ten thousand fountains could wash it away—only tears and confessions can remove it. But no one recognizes this stain. Because we do not fear what we should, we end up shrinking from what we should not.
And from things not worthy of abhorrence you turn away; while others which are to be abhorred, so far from hating, thou dost even court. Many, for instance, on coming back from tombs, are used to wash themselves, but on returning from theatres they have never groaned, nor poured forth any fountains of tears; yet surely the dead man is no unclean thing, whereas sin induces such a blot, that not even with ten thousand fountains could one purge it away, but with tears only, and with confessions. But no one has any sense of this blot. Thus because we fear not what we ought, therefore we shrink from what we ought not.
And what about the applause? What about the uproar, the satanic shouts, and the devilish movements? First, a young man wears his hair long at the back, and changing his physis into that of a woman, strives in appearance, gesture, clothing, and in every way to imitate a delicate young woman. Then another who is old does the opposite—with his hair shaved and his waist girded, his shame removed before his hair—stands ready to be struck with a rod, prepared to say or do anything. The women, with their heads uncovered, stand without shame and speak before a whole crowd, so thoroughly trained are they in shamelessness; and in this way they pour out all impudence and impurity into the souls of those who listen. Their sole purpose is to uproot all chastity from its foundations, to disgrace our nature, and to satisfy the desire of the wicked demon. Yes, there are vile words and even viler gestures; the hairstyling promotes this, as do the walk, the clothing, the voice, and the movements of the limbs. There are suggestive glances, flutes, pipes, dramas, and plots—in short, everything is full of the most extreme impurity. When then will you become sober again, I ask you, now that the devil is pouring out for you so much of the strong wine of sexual immorality, mixing so many cups of unchastity? For indeed there are adulteries and illicit unions there, women acting as prostitutes, men prostituting themselves, young men corrupting themselves—everything there is complete wickedness, all sorcery, all shame. Therefore those who watch should not laugh at these things, but weep and groan bitterly.
And what again is the applause? What the tumult, and the satanical cries, and the devilish gestures? For first one, being a young man, wears his hair long behind, and changing his nature into that of a woman, is striving both in aspect, and in gesture, and in garments, and generally in all ways, to pass into the likeness of a tender damsel. Then another who is grown old, in the opposite way to this, having his hair shaven, and with his loins girt about, his shame cut off before his hair, stands ready to be smitten with the rod, prepared both to say and do anything. The women again, their heads uncovered, stand without a blush, discoursing with a whole people, so complete is their practice in shamelessness; and thus pour forth all effrontery and impurity into the souls of their hearers. And their one study is, to pluck up all chastity from the foundations, to disgrace our nature, to satiate the desire of the wicked demon. Yea, and there are both foul sayings, and gestures yet fouler; and the dressing of the hair tends that way, and the gait, and apparel, and voice, and flexure of the limbs; and there are turnings of the eyes, and flutes, and pipes, and dramas, and plots; and all things, in short, full of the most extreme impurity. When then will you be sober again, I pray you, now that the devil is pouring out for you so much of the strong wine of whoredom, mingling so many cups of unchastity? For indeed both adulteries and stolen marriages are there, and there are women playing the harlot, men prostituting, youths corrupting themselves: all there is iniquity to the full, all sorcery, all shame. Wherefore they that sit by should not laugh at these things, but weep and groan bitterly.
What then? Are we to shut down the theater? it will be said, and are all things to be turned upside down at your word? No, but as it is, all things are already turned upside down. For where do those who plot against our marriages come from? Is it not from this theater? Where do those who break into bedchambers come from? Is it not from that stage? Does it not come from this, when husbands become unbearable to their wives? From this, when wives become contemptible to their husbands? From this, that most people are adulterers? So the one who overturns everything is the person who goes to the theater; it is he who brings in a terrible tyranny. No, you will say, this is established by the proper order of the laws. Why, to steal away men's wives, and to abuse young boys, and to destroy households, is exactly what those who have seized citadels do. And what adulterer, you will say, has been made such by these spectacles? No, who has not been made an adulterer? And if one were permitted to mention them now by name, I could point out how many husbands those prostitutes have separated from their wives, how many they have taken captive, drawing some even from the marriage bed itself, not allowing others to live in marriage at all.
What then? Are we to shut up the stage? it will be said, and are all things to be turned upside down at your word? Nay, but as it is, all things are turned upside down. For whence are they, tell me, that plot against our marriages? Is it not from this theatre? Whence are they that dig through into chambers? Is it not from that stage? Comes it not of this, when husbands are insupportable to their wives? Of this, when the wives are contemptible to their husbands? Of this, that the more part are adulterers? So that the subverter of all things is he that goes to the theatre; it is he that brings in a grievous tyranny. Nay, you will say, this is appointed by the good order of the laws. Why, to tear away men's wives, and to insult young boys, and to overthrow houses, is proper to those who have seized on citadels. And what adulterer, will you say, has been made such by these spectacles? Nay, who has not been made an adulterer? And if one might but mention them now by name, I could point out how many husbands those harlots have severed from their wives, how many they have taken captive, drawing some even from the marriage bed itself, not suffering others so much as to live at all in marriage.
What then? Are we, I ask you, going to overthrow all the laws? No, but we are overthrowing lawlessness if we do away with these spectacles. For this is where those who wreak havoc in our cities come from; this is where, for example, seditions and riots arise. For those who are supported by the dancers and who sell their own voice to satisfy their belly, whose job it is to shout and practice everything monstrous—these especially are the men who stir up the people and cause riots in our cities. For when young people join forces with idleness and are raised amid such great evils, they become fiercer than any wild beast. And the sorcerers—where do they come from, I ask you? Is it not from here, that in order to excite the people who are loitering aimlessly and ensure that the dancers receive much loud applause, and to strengthen the prostitutes against chaste women, they go so far in sorcery that they do not even shrink from disturbing the bones of the dead? Does it not come from here, when people are forced to spend without limit on that wicked chorus of the devil? And what about sexual immorality and its countless evils—where does that come from? You see, it is you who are subverting our life by drawing people to these things, while I am restoring it by putting them down.
What then? I pray you, are we to overthrow all the laws? Nay, but it is overthrowing lawlessness, if we do away with these spectacles. For hence are they that make havoc in our cities; hence, for example, are seditions and tumults. For they that are maintained by the dancers, and who sell their own voice to the belly, whose work it is to shout, and to practise everything that is monstrous, these especially are the men that stir up the populace, that make the tumults in our cities. For youth, when it has joined hands with idleness, and is brought up in so great evils, becomes fiercer than any wild beast. The necromancers too, I pray you, whence are they? Is it not from hence, that in order to excite the people who are idling without object, and make the dancing men have the benefit of much and loud applause, and fortify the harlot women against the chaste, they proceed so far in sorcery, as not even to shrink from disturbing the bones of the dead? Comes it not hence, when men are forced to spend without limit on that wicked choir of the devil? And lasciviousness, whence is that, and its innumerable mischiefs? You see, it is thou who art subverting our life, by drawing men to these things, while I am recruiting it by putting them down.
Let us then tear down the theater, they say. I wish it were possible to tear it down; or rather, if you are willing, as far as we are concerned, it is torn down and uprooted. Nevertheless, I am not ordering any such thing. Even with these places still standing, I tell you to make them useless; doing this would be more praiseworthy than tearing them down.
Let us then pull down the stage, say they. Would that it were possible to pull it down; or rather, if you be willing, as far as regards us, it is pulled down, and dug up. Nevertheless, I enjoin no such thing. Standing as these places are, I bid you make them of no effect; which thing were a greater praise than pulling them down.
Imitate at least the barbarians, if no one else, for they are truly entirely free from seeking such spectacles. What excuse then can we have after all this—we who are citizens of Heaven, partners in the choirs of the cherubim, and in fellowship with the angels—making ourselves in this respect worse even than the barbarians, especially when countless other pleasures, better than these, are within our reach?
9. Imitate at least the barbarians, if no one else; for they verily are altogether clean from seeking such sights. What excuse then can we have after all this, we, the citizens of Heaven, and partners in the choirs of the cherubim, and in fellowship with the angels, making ourselves in this respect worse even than the barbarians, and this, when innumerable other pleasures, better than these, are within our reach?
If you want your soul to experience delight, go to pleasant outdoor spaces, to a river flowing by, and to lakes. Notice gardens, listen to grasshoppers singing, spend time at the tombs of martyrs, where there is bodily health and spiritual benefit, and no harm, no guilt after the pleasure, unlike what you find here.
Why, if you desire that your soul may find delight, go to pleasure grounds, to a river flowing by, and to lakes, take notice of gardens, listen to grasshoppers as they sing, be continually by the coffins of martyrs, where is health of body and benefit of soul, and no hurt, no remorse after the pleasure, as there is here.
You have a wife, you have children—what pleasure equals this? You have a house, you have friends—these are the true delights. Beyond their purity, the advantage they provide is great. For what, I ask you, is sweeter than children? What is sweeter than a wife to the man who keeps his mind chaste?
You have a wife, you have children; what is equal to this pleasure? You have a house, you have friends, these are the true delights: besides their purity, great is the advantage they bestow. For what, I pray you, is sweeter than children? What sweeter than a wife, to him that will be chaste in mind?
For this reason, we are told that the barbarians once made a statement full of wise severity. Specifically, when they heard about these wicked spectacles and the inappropriate delight people took in them, they said, "Why have the Romans devised these pleasures, as though they had no wives and children?" They meant that nothing is sweeter than children and a wife, if you are willing to live honestly.
To this purpose, we are told, that the barbarians uttered on some occasion a saying full of wise severity. I mean, that having heard of these wicked spectacles, and the unseasonable delight of them; why the Romans, say they, have devised these pleasures, as though they had not wives and children; implying that nothing is sweeter than children and wife, if you are willing to live honestly.
What then, someone might say, if I can point to people who are not at all harmed by their entertainment in that place? First of all, even this is a harm: to spend one's time without purpose or benefit, and to become a stumbling block to others. For even if you yourself are not harmed, you make someone else more eager for it. And how can you avoid being harmed yourself when you give occasion to what goes on there? Yes, both the fortune-teller and the prostitute boy and the prostitute woman and all those choruses of the devil cast upon your head the blame for their actions. For just as surely as, if there were no spectators, there would be no one to follow these occupations, so since there are spectators, they too have their share of the fire due to such deeds. So that even if you yourself were completely unharmed in chastity (which is impossible), yet for the ruin of others you will give a grievous account—both for the spectators and for those who assemble them.
What then, one may say, if I point to some, who are nothing hurt by their pastime in that place? In the first place, even this is a hurt, to spend one's time without object or fruit, and to become an offense to others. For even if you should not be hurt, you make some other more eager herein. And how can you but be yourself hurt, giving occasion to what goes on? Yea, both the fortune-teller, and the prostitute boy, and the harlot woman, and all those choirs of the devil, cast upon your head the blame of their proceedings. For as surely as, if there were no spectators, there would be none to follow these employments; so, since there are, they too have their share of the fire due to such deeds. So that even if in chastity thou were quite unhurt (a thing impossible), yet for others' ruin you will render a grievous account; both the spectators', and that of those who assemble them.
And you would also make more progress in chastity if you stayed away from going there. For even if you are chaste now, you would become more chaste by avoiding such sights. So let us not take pleasure in useless arguments or come up with pointless excuses. There is only one excuse: to flee from the Babylonian furnace, to keep far away from the Egyptian harlot, even if one must escape from her hands naked.
And in chastity too you would profit more, did you refrain from going there. For if even now you are chaste, you would have become chaster by avoiding such sights. Let us not then delight in useless argument, nor devise unprofitable apologies: there being but one apology, to flee from the Babylonian furnace, to keep far from the Egyptian harlot, though one must escape her hands naked. Genesis 39:12
If we do this, we will both enjoy great delight, with our conscience not accusing us, and we will live this present life in chastity and attain the good things to come, through the grace and love for humanity of our Lord Jesus Christ. To him be glory and power, now and forever, and for all ages. Amen.
For so shall we both enjoy much delight, our conscience not accusing us, and we shall live this present life with chastity, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ; to whom be glory and might, now and ever, and world without end. Amen.