Opening
Matthew 11:25-26.
Matthew 11:25-26.
At that time Jesus answered and said, I acknowledge You, O Father, Lord of heaven and earth, because You have hidden these things from the wise and prudent, and have revealed them to infants. Yes, Father, for this is what seemed good in Your sight.
At that time Jesus answered and said, I make acknowledgment unto You, O Father, Lord of Heaven and earth; because You have hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in Your sight.
Do you see how many different ways He draws them to faith? First, through His praise of John (Matthew 11:7-11). By showing John to be great and remarkable, He also proved that everything John said was trustworthy—the same things John used to draw people to knowledge of Him. Second, by saying "The kingdom of Heaven suffers violence, and the violent take it by force" (Matthew 11:12), which is the language of someone urging and pressing them forward. Third, by indicating that the prophets had completed their work, which also showed that He was the one they had announced beforehand. Fourth, by pointing out that everything to be accomplished by John had already been fulfilled (Matthew 6:14-19), at which time He also mentioned the parable of the children. Fifth, by rebuking those who had not believed and by warning and threatening them severely (Matthew 11:20-24). Sixth, by giving thanks for those who believed. For the phrase "I make acknowledgment to You" here means "I thank You." "I thank You," He says, "because You have hid these things from the wise and prudent."
Do you see, how many ways He leads them on to the faith? First, Matthew 11:7-11 by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly, Matthew 11:12 by saying, The kingdom of Heaven suffers violence, and the violent take it by force; for this is the language of one who is pressing and urging them. Thirdly, Matthew 6:13 by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly, Matthew 6:14-19 by pointing out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them greatly. Matthew 11:20-24 Sixthly, by His giving thanks for them that believed. For the expression, I make acknowledgment to You, here is, I thank You. I thank You, He says, because You have hid these things from the wise and prudent.
What then? Does He take pleasure in destruction and in others not receiving this knowledge? Certainly not. But this is one of His most excellent ways of saving people: not forcing those who completely reject Him and are unwilling to receive His sayings. Since they were not made better by His call but fell back and despised it, His casting them out might cause them to develop a longing for these things. And in the same way, those who are attentive would become more earnest.
What then? Does He rejoice in destruction, and in the others not having received this knowledge? By no means; but this is a most excellent way of His to save men, His not forcing them that utterly reject, and are not willing to receive His sayings; that, since they were not bettered by His call, but fell back, and despised it, His casting them out might cause them to fall into a longing for these things. And so likewise the attentive would grow more earnest.
And while His being revealed to these was reason for joy, His concealment from those was cause not for joy but for tears. This is exactly how He acts when He weeps for the city. Therefore, He does not rejoice because of this, but because what wise men did not know was known to these. It is like when Paul says, "I thank God that you were servants of sin, but you obeyed from the heart the form of doctrine which was delivered to you." You see, Paul does not rejoice because they were servants of sin either, but because, even though they were such, they had been so highly favored.
And while His being revealed to these was fit matter of joy, His concealment from those was no more of joy but of tears. Thus at any rate He acts, where He weeps for the city. Not therefore because of this does He rejoice, but because what wise men knew not, was known to these. As when Paul says, I thank God, that you were servants of sin, but you obeyed from the heart the form of doctrine which was delivered unto you. You see, neither does Paul therefore rejoice, because they were servants of sin, but because being such, they had been so highly favored.
Here, by "the wise," He means the Scribes and the Pharisees. He says these things to make the disciples more eager and to show what had been given to the fishermen when all those others had failed to receive it. When He calls them wise, He does not mean true and praiseworthy wisdom, but the kind they seemed to possess through natural cleverness. This is why He did not say, "You have revealed it to fools," but rather "to babes"—that is, to unsophisticated, simple-minded people. He suggests that far from receiving these privileges contrary to what they deserved, it was exactly what should be expected. Throughout, He teaches us to be free from pride and to pursue simplicity. For this reason Paul also expressed this with even greater earnestness, writing in this way: "If any man among you seems to be wise in this world, let him become a fool, that he may be wise" (1 Corinthians 3:18). For this is how God's grace is made manifest.
Now by the wise, here, He means the Scribes, and the Pharisees. And these things He says, to make the disciples more earnest, and to show what had been vouchsafed to the fishermen, when all those others had missed of it. And in calling them wise, He means not the true and commendable wisdom, but this which they seemed to have through natural shrewdness. Wherefore neither did He say, you have revealed it to fools, but to babes; to unsophisticated, that is, to simple-minded men; and He implies that so far from their missing these privileges contrary to their desert, it was just what might be expected. And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: If any man among you seems to be wise in this world, let him become a fool, that he may be wise. 1 Corinthians 3:18 For thus is God's grace manifested.
But why does He give thanks to the Father, when of course it was He Himself who did this? Just as He prays and intercedes with God, showing His great love toward us, so He does this too, for this also comes from much love. And He shows that they had fallen away not only from Him, but also from the Father. So what He said when speaking to His disciples, "Do not throw what is holy to the dogs," He Himself acted on before them.
But wherefore does He give thanks to the Father, although of course it was Himself who wrought this? As He prays and intercedes with God, showing His great love towards us, in the same way does He this too: for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, Cast not the holy things unto dogs, Matthew 7:6 this He Himself anticipated them in performing.
Moreover, He shows here both His own principal will and that of the Father. His own, I say, by giving thanks and rejoicing at what had taken place. His Father's, by indicating that He had not done this because of entreaty, but of Himself according to His own will. For He says, "For so it seemed good in Your sight"—that is, so it pleased You.
Moreover He signifies hereby both His own principal will, and that of the Father; His own, I say, by His giving thanks and rejoicing at what had taken place; His Father's, by intimating that neither had He done this upon entreaty, but of Himself upon His own will; For so, says He, it seemed good in Your sight: that is, so it pleased You.
And why was it hidden from them? Listen to Paul, who says, "Seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God." Romans 10:3
And wherefore was it hidden from them? Hear Paul, saying, that Seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God. Romans 10:3
Consider now how the disciples must have felt when they heard this: that what wise men did not know, they knew; and they knew it while remaining as children, and they knew it by God's revelation. But Luke says that at the very moment when the seventy returned telling Him about the demons, He rejoiced and spoke these things, which, besides increasing their diligence, would also encourage them to be humble. That is, since it was natural for them to take pride in having driven away demons, He restrains them on this ground among others: that whatever had been accomplished was a revelation, not their own diligence. Therefore the scribes and wise men, thinking themselves intelligent by their own power, fell away through their own vanity. So then, if this was the reason it was hidden from them, you also, He says, should fear and remain as children. For this is what caused you to receive the benefit of revelation, just as the opposite caused them to be deprived of it. For when He says, You have hidden, He does not mean that it is entirely God's doing, but rather those who gave the occasion, just as when Paul says, He gave them over to a reprobate mind, and, He has blinded their minds, this does not mean to present Him as the one doing it, but those who gave the occasion. So here also He uses the expression, You have hidden.
Consider now how it was likely the disciples should be affected, hearing this; that what wise men knew not, these knew, and knew it continuing babes, and knew it by God's revelation. But Luke says, that at the very hour, when the seventy came telling Him about the devils, then He rejoiced and spoke these things, Luke 10:21 which, besides increasing their diligence, would also dispose them to be modest. That is, since it was natural for them to pride themselves on their driving away devils, on this among other grounds He refrains them; that it was a revelation, whatever had been done, no diligence on their part. Wherefore also the scribes, and the wise men, thinking to be intelligent for themselves, fell away through their own vanity. Well then, if for this cause it was hidden from them, do you also, says He, fear, and continue babes. For this caused you to have the benefit of the revelation, as indeed on the other hand the contrary made them be deprived of it. For by no means, when He says, You have hid, does He mean that it is all God's doing: but as when Paul says, He gave them over to a reprobate mind, Romans 1:28 and, He has blinded their minds, it is not meant to bring Him in as the doer of it, but those who gave the occasion: so here also He uses the expression, You have hid.
Since He had said, "I thank You, because You have hidden them, and have revealed them to babes," He says this to prevent you from supposing that He offers thanks because He Himself lacks this power and is unable to accomplish it.
For since He had said, I thank You, because You have hid them, and hast revealed them unto babes; to hinder your supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He says,
All things are delivered unto me of my Father. Matthew 11:27 And to those who are rejoicing because the devils obey them, He says, "No, why are you amazed that devils submit to you? All things are mine; all things are delivered unto me." Luke 10:22
All things are delivered unto me of my Father. Matthew 11:27 And to them that are rejoicing, because the devils obey them, Nay, why marvel, says He, Luke 10:22 that devils yield to you? All things are mine; All things are delivered unto me.
But when you hear that "they are delivered," do not think of this in human terms. For He uses this expression to prevent you from imagining two unoriginate Gods. Since He was at the same time both begotten and Lord of all, He declares this in many ways and in other places as well.
But when you hear, they are delivered, do not surmise anything human. For He uses this expression, to prevent your imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.
Then He says something even greater than this, lifting up your mind: "And no one knows the Son except the Father, nor does anyone know the Father except the Son." This may seem to the ignorant unconnected with what came before, but it has full agreement with it. It goes like this: having said, "All things are delivered to me by my Father," He adds—and what marvel, so He speaks, if I am Lord of all? I who have also another greater privilege, the knowing of the Father and being of the same ousia. Yes, for this too He covertly signifies by His being the only one who knows Him in this way. For this is His meaning when He says, "No one knows the Father except the Son."
2. Then He says what is even greater than this, lifting up your mind; And no man knows the Son, but the Father; neither knows any man the Father, but the Son. Which seems indeed to the ignorant unconnected with what went before, but has full accordance therewith. As thus: having said, All things are delivered unto me of my Father, He adds, And what marvel, so He speaks, if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance. Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He says, No man knows the Father but the Son.
Notice when He says this. He speaks at a time when they had received certain proof of His power through His works, not only by seeing Him perform miracles, but also by being endowed with such great powers in His name. Then, since He had said, "You have revealed them unto babes," He indicates that this also pertains to Himself. For "neither knows any man the Father," He says, "save the Son, and he to whomsoever the Son is willing to reveal Him" (Matthew 11:27)—not to whomsoever He may be commanded or instructed to reveal. But if He reveals the Father, then He reveals Himself too. However, He passed over this as acknowledged, but set down the other. And He affirms this everywhere, as when He says, "No man comes unto the Father, but by me" (John 14:6).
And see at what time He says this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, You have revealed them unto babes, He signifies this also to pertain to Himself; for neither knows any man the Father, says He, save the Son, and he to whomsoever the Son is willing to reveal Him; Matthew 11:27 not to whomsoever He may be enjoined, to whomsoever He may be commanded. But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He has set down. And everywhere He affirms this; as when He says, No man comes unto the Father, but by me. John 14:6
And through this He also establishes another point: that He is in harmony and of one mind with the Father. Why, He says, I am so far from fighting and opposing Him that no one can even come to Him except through Me. Because this is what offended them most—that He seemed to be a rival God—He removes this objection by every means possible. And He devoted Himself to addressing this issue just as earnestly as His miracles, if not more so.
And thereby he establishes another point also, His being in harmony and of one mind with Him. Why, says He, I am so far from fighting and warring with Him, that no one can even come to Him but by me. For because this most offended them, His seeming to be a rival God, He by all means does away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.
But when He says, "Neither knows any man the Father, save the Son," He does not mean that all people were completely ignorant of Him, but rather that no one knows Him with the same kind of knowledge that the Son has. The same can be said about the Son as well. For He was not speaking about some unknown God who had been revealed to no one, as Marcion claims. Rather, He is indicating the perfection of knowledge here, since we do not know the Son as He truly should be known either. And this very point, to mention just this one thing, is what Paul was declaring when he said, "We know in part, and we prophesy in part."
But when He says, Neither knows any man the Father, save the Son, He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows Him, no man is acquainted with Him; which may be said of the Son too. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion says; but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, We know in part, and we prophesy in part. 1 Corinthians 13:9
Next, having stirred them to earnest desire through His words and having shown His unspeakable power, He then invites them, saying, "Come unto me, all you that labor and are heavy laden, and I will give you rest." Not this person or that one, but all who are in anxiety, in sorrows, in sins. Come, not so that I may call you to account, but so that I may do away with your sins; come, not because I want your honor, but because I want your salvation. For "I," He says, "will give you rest." He did not merely say "I will save you," but what was much more: I will place you in complete security.
3. Next, having brought them by His words to an earnest desire, and having signified His unspeakable power, He after that invites them, saying, Come unto me, all you that labor and are heavy laden, and I will give you rest. Matthew 11:28 Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. For I, says He, will give you rest. He said not, I will save you, only; but what was much more, I will place you in all security.
Take my yoke upon you and learn from me, for I am meek and lowly in heart, and you will find rest for your souls. For my yoke is easy and my burden is light. Matthew 11:29-30 So do not be afraid, He says, when you hear about a yoke, because it is easy. Do not fear when I speak of a burden, because it is light.
Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and you shall find rest unto your souls. For my yoke is easy, and my burden is light. Matthew 11:29-30 Thus, be not afraid, says He, hearing of a yoke, for it is easy: fear not, because I said, a burden, for it is light.
And how did He say before, "The gate is narrow and the way strait"? This is true while you are careless, while you are lazy; but if you properly carry out His words, the burden will be light. That is why He has now called it so.
And how said He before, The gate is narrow and the way strait? Matthew 7:13 Whilst you are careless, while you are supine; whereas, if you duly perform His words, the burden will be light; wherefore also He has now called it so.
But how are they properly carried out? If you have become lowly, meek, and gentle. For this virtue is the mother of all strictness of life. This is why, when beginning those divine laws, He began with this. And here again He does the very same thing, and exceedingly great is the reward He appoints. For you do not become useful only to another person, but you also refresh yourself above all, He says. For you shall find rest for your souls.
But how are they duly performed? If you have become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began. Matthew 5:3 And here again He does the very same, and exceeding great is the reward He appoints. For not to another only do you become serviceable; but yourself also above all you refresh, says He. For you shall find rest unto your souls.
Even before the things to come, He gives you your reward here and now, and already bestows the prize, making His teaching acceptable both by this and by putting Himself forward as an example. For He says, "What are you afraid of? That you might lose something by your humble condition? Look at me and all that belongs to me; learn from me, and then you will know clearly how great your blessing is." Do you see how in every way He is leading them to humility? Through His own actions: "Learn from me, for I am meek." Through what they themselves will gain, for He says, "You shall find rest for your souls." Through what He bestows on them, for He says, "I too will refresh you." By making it light, for "My yoke is easy, and my burden is light." Paul does the same, saying, "For the present light affliction, which is but for a moment, works a far more exceeding and eternal weight of glory" (2 Corinthians 4:17).
Even before the things to come, He gives you here your recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, Of what are you afraid? says He, lest you should be a loser by your low estate? Look to me, and to all that is mine; learn of me, and then shall you know distinctly how great your blessing. Do you see how in all ways He is leading them to humility? By His own doings: Learn of me, for I am meek. By what themselves are to gain; for, You shall find, says He, rest unto your souls. By what He bestows on them; for, I too will refresh you, says He. By rendering it light; For my yoke is easy, and my burden is light. So likewise does Paul, saying, For the present light affliction, which is but for a moment, works a far more exceeding and eternal weight of glory. 2 Corinthians 4:17
Someone might ask: How is the burden light when He says, "Unless you hate father and mother," and "Whoever does not take up his cross and follow me is not worthy of me," and "Whoever does not forsake everything he has cannot be my disciple"—when He even commands us to give up our very life? Let Paul teach you, saying, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" And also, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." Let those who returned from the council of the Jews after receiving many lashes teach you—they rejoiced because they were counted worthy to suffer shame for the name of Christ. And if you are still afraid and trembling when you hear about the yoke and the burden, the fear does not come from the nature of the thing itself, but from your own laziness. For if you are prepared and earnest, everything will be easy and light for you. This is why Christ, to show that we too must labor ourselves, did not mention only the gracious things and then fall silent, nor only the painful things, but set down both. He spoke of a yoke and called it easy; He named a burden and added that it was light—so that you should neither run from them as toilsome, nor despise them as too easy.
And how, some one may say, is the burden light, when He says, Except one hate father and mother; and, Whosoever takes not up his cross, and follows after me, is not worthy of me: and, Whosoever forsakes not all that he has, cannot be my disciple: when He commands even to give up our very life? Matthew 16:25 Let Paul teach you, saying, Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Romans 8:35 And that, The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. Romans 8:18 Let those teach you, who return from the council of the Jews after plenty of stripes, and rejoice that they were counted worthy to suffer shame for the name of Christ. Acts 5:41 And if you are still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of your remissness; since if you are prepared, and in earnest, all will be easy to you and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spoke of a yoke, and called it easy; both named a burden, and added that it was light; that you should neither flee from them as toilsome, nor despise them as over easy.
But if even after all this, virtue seems to you to be a burdensome thing, consider that vice is more burdensome. And this is the very thing He was hinting at when He did not say first, "Take my yoke upon you," but before that, "Come, you that labor and are heavy laden"—implying that sin too involves labor, and a burden that is heavy and hard to bear. For He did not only say, "You that labor," but also, "that are heavy laden." The prophet was also speaking of this when, in describing sin's nature, he said, "As a heavy burden they weighed heavy upon me." And Zechariah too, describing it, says it is "a talent of lead."
But if even after all this, virtue seem to you an irksome thing, consider that vice is more irksome. And this very thing He was intimating, in that He said not first, Take my yoke upon you, but before that, Come, you that labor and are heavy laden; implying that sin too has labor, and a burden that is heavy and hard to bear. For He said not only, You that labor, but also, that are heavy laden. This the prophet too was speaking of, when in that description of her nature, As an heavy burden they weighed heavy upon me. And Zacharias too, describing her, says she is A talent of lead. Zechariah 5:7-8
And experience itself proves this as well. For nothing weighs upon the soul and presses it down as much as consciousness of sin; nothing gives it wings and raises it on high as much as the attainment of righteousness and virtue.
And this moreover experience itself proves. For nothing so weighs upon the soul, and presses it down, as consciousness of sin; nothing so much gives it wings, and raises it on high, as the attainment of righteousness and virtue.
Consider this: what could be harder, I ask you, than having no possessions? Or turning the other cheek and not striking back when hit? Or dying a violent death? Yet even so, if we practice self-control, all these things become light and easy and even pleasurable.
And mark it: what is more grievous, I pray you, than to have no possessions? To turn the cheek, and when smitten not to smite again? To die by a violent death? Yet nevertheless, if we practise self-command, all these things are light and easy, and pleasurable.
But don't be troubled; instead, let us examine each of these things and investigate it carefully. And if you're willing, let's start with the one that many consider most painful. So tell me, which of the two is difficult and burdensome: to care for one stomach, or to worry about ten thousand? To wear one outer garment and seek nothing more, or to have many in your house and lament daily and nightly in fear and trembling about keeping them safe, grieving and ready to suffocate over losing them—worried that one might be eaten by moths, or that a servant might steal them and run off?
But be not disturbed; rather let us take up each of these, and inquire about it accurately; and if you will, that first which many count most painful. Which then of the two, tell me, is grievous and burdensome, to be in care for one belly, or to be anxious about ten thousand? To be clothed with one outer garment, and seek for nothing more; or having many in one's house, to bemoan one's self every day and night in fear, in trembling, about the preservation of them, grieved, and ready to choke about the loss of them; lest one should be moth-eaten, lest a servant purloin and go off with them?
But whatever I say, my words will not provide as convincing proof as actual experience. For this reason, I wish that someone who has reached that peak of self-control were present here with us, and then you would know with certainty the pleasure it brings. You would see that none of those who have fallen in love with voluntary poverty would accept riches, even if ten thousand people offered them.
4. But whatever I may say, my speech will present no such proof as the actual trial. Wherefore I would there were present here with us some one of those who have attained unto that summit of self-restraint, and then you would know assuredly the delight thereof; and that none of those that are enamored of voluntary poverty would accept wealth, though ten thousand were to offer it.
But would these people, you ask, ever consent to become poor and throw away their worries? So what? This is only proof of their madness and serious disease, not of anything truly pleasurable in the thing itself. Even they themselves would testify to this, since they are constantly lamenting over their anxieties and considering their life not worth living. But those others are not like this. Instead, they laugh and leap for joy, and those who wear the royal crown do not take as much pride in it as these people do in their poverty.
But would these, say you, ever consent to become poor, and to cast away the anxieties which they have? And what of that? This is but a proof of their madness and grievous disease, not of anything very pleasurable in the thing. And this even themselves would testify to us, who are daily lamenting over these their anxieties, and accounting their life to be not worth living. But not so those others; rather they laugh, leap for joy, and the wearers of the diadem do not so glory, as they do in their poverty.
To turn the other cheek is, for the person who pays attention, less burdensome than striking someone else. The conflict begins with striking another and ends with turning the cheek. When you strike, you ignite the other person's anger as well as your own, but when you turn the cheek, you extinguish even your own rage. That it is more pleasant not to be burned than to be burned is clearly obvious to everyone. And if this is true regarding bodies, it is much more true regarding a soul.
Again, to turn the cheek is, to him that gives heed, a less grievous thing than to smite another; for from this the contest has beginning, in that termination: and whereas by the former you have kindled the other's pile too, by the latter you have quenched even your own flames. But that not to be burnt is a pleasanter thing than to be burnt, is surely plain to every man. And if this hold in regard of bodies, much more in a soul.
And which is lighter: to contend, or to be crowned? To fight, or to have the prize? To endure waves, or to run into harbor? Therefore dying is also better than living. For the one withdraws us from waves and dangers, while the other adds to them and makes a man subject to numberless plots and distresses, which have made life not worth living in your judgment.
And whether is lighter, to contend, or to be crowned? To fight, or to have the prize? And to endure waves, or to run into harbor? Therefore also, to die is better than to live. For the one withdraws us from waves and dangers, while the other adds unto them, and makes a man subject to numberless plots and distresses, which have made life not worth living in your account.
If you don't believe what we're saying, listen to those who have witnessed the faces of the martyrs during their struggles. When they were whipped and their skin torn off, they were filled with joy and gladness. When they were stretched out on hot iron plates, they rejoiced and were glad in their hearts, even more than people lying on a bed of roses. This is why Paul also said, when he was about to leave this world and end his life through a violent death, "I rejoice, and I rejoice with all of you; for the same reason, you also should rejoice and rejoice with me." Do you see with what tremendous force of expression he invites the entire world to share in his joy? He knew his departure from this world to be such a great good—so desirable, lovely, and worthy of prayer—that even death, that fearful thing, was all these things.
And if you disbelieve our sayings, hearken to them that have seen the countenances of the martyrs in the time of their conflicts, how when scourged and flayed, they were exceeding joyful and glad, and when exposed upon hot irons, rejoiced, and were glad of heart, more than such as lie upon a bed of roses. Wherefore Paul also said, when he was at the point of departing hence, and closing his life by a violent death, I joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me. Do you see with what exceeding strength of language he invites the whole world to partake in his gladness? So great a good did he know his departure hence to be, so desirable, and lovely, and worthy of prayer, that formidable thing, death.
But the fact that virtue's yoke is sweet and light is clear in many other ways as well. To conclude, if you wish, let us also examine the burdens of sin. Let us consider the greedy, those who trade and deal in shameful transactions. What could be a heavier burden than such business? How many sorrows, how many anxieties, how many disappointments, how many dangers, how many plots and conflicts arise daily from these profits? How many troubles and disturbances? Just as one can never see the sea without waves, so neither can one see such a soul without anxiety, despondency, fear, and disturbance. Indeed, one trouble follows another, and then more arise, and before these have even ended, still others emerge.
5. But that virtue's yoke is sweet and light, is manifest many other ways also; but to conclude, if you please, let us look also at the burdens of sin. Let us then bring forward the covetous, the retailers and second-hand dealers in shameless bargains. What now could be a heavier burden than such transactions? How many sorrows, how many anxieties, how many disappointments, how many dangers, how many plots and wars, daily spring up from these gains? How many troubles and disturbances? For as one can never see the sea without waves, so neither such a soul without anxiety, and despondency, and fear, and disturbance; yea, the second overtakes the first, and again others come up, and when these are not yet ceased, others come to a head.
Would you like to examine the souls of those who insult others and those who are controlled by anger? What could be worse than this torture? What could be worse than the wounds they carry inside themselves? What could be worse than the furnace that burns constantly and the flame that never goes out?
Or would you see the souls of the revilers, and of the passionate? Why, what is worse than this torture? What, than the wounds they have within? What, than the furnace that is continually burning, and the flame that is never quenched?
Or what about those who are sensual and those who cling to this present life? What bondage could be more terrible than this? They live the life of Cain, dwelling in constant trembling and fear at every death that occurs. The relatives of the dead do not mourn as much as these people mourn for their own end.
Or of the sensual, and of such as cleave unto this present life? Why, what more grievous than this bondage? They live the life of Cain, dwelling in continual trembling and fear at every death that happens; the kinsmen of the dead mourn not so much, as these do for their own end.
What is more turbulent and insane than those who are swollen with pride? For He says, learn from me, for I am meek and lowly in heart, and you will find rest for your souls. This is because patient endurance is the mother of all good things.
What again fuller of turmoil, and more frantic, than such as are puffed up with pride? For learn, says He, of me, for I am meek and lowly in heart, and you shall find rest unto your souls. Because long-suffering is the mother of all good things.
Do not be afraid, then, or shrink back from the yoke that frees you from all these things, but take it upon yourself eagerly, and then you will truly know its benefit. For it does not bruise your neck at all, but is placed on you only for the sake of good order, to persuade you to walk properly, to lead you onto the royal road, to deliver you from the cliffs on either side, and to make you walk easily on the narrow way.
Fear thou not therefore, neither start away from the yoke that lightens you of all these things, but put yourself under it with all forwardness, and then you shall know well the pleasure thereof. For it does not at all bruise your neck, but is put on you for good order's sake only, and to persuade you to walk seemly, and to lead you unto the royal road, and to deliver you from the precipices on either side, and to make you walk with ease in the narrow way.
Since the benefits are so great, the security so great, and the gladness so great, let us draw this yoke with all our soul and all our diligence, so that we may both find rest for our souls here and attain the good things to come, through the grace and love for mankind of our Lord Jesus Christ, to whom be glory and might, now and forever, and world without end. Amen.
Since then so great are its benefits, so great its security, so great its gladness, let us with all our soul, with all our diligence, draw this yoke; that we may both here find rest unto our souls, 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.