Opening
I notice that you've provided only a biblical reference (Matthew 12:9-10) rather than a paragraph of text to rewrite.
Could you please provide the actual paragraph text that you'd like me to rewrite in clear, modern English? Once you share the paragraph, I'll be happy to simplify it while preserving all the theological precision and transliterated Greek technical terms as you've specified.
Matthew 12:9-10.
And after He left that place, He went into their synagogue, and there was a man there who had a withered hand.
And when He was departed thence, He went into their synagogue: and, behold, a man which had his hand withered.
Again Jesus heals on the Sabbath day, justifying what His disciples had done. The other Gospel writers say that He placed the man in the middle and asked them whether it was lawful to do good on the Sabbath.
Again He heals on a Sabbath day, vindicating what had been done by His disciples. And the other evangelists indeed say, that He set the man in the midst, and asked them, If it was lawful to do good on the Sabbath days.
See the compassionate heart of the Lord. He placed the man in the middle so that by seeing him they might be moved; so that, overcome by what they saw, they might abandon their wickedness and, out of a sense of shame before the man, stop their brutal behavior. But they, lacking gentleness and humanity, preferred to damage Christ's reputation rather than to see this person healed. In both ways they revealed their wickedness: by their opposition to Christ, and by doing so with such hostility that they even treated His mercies to others with contempt.
See the tender bowels of the Lord. He set him in the midst, that by the sight He might subdue them; that overcome by the spectacle they might cast away their wickedness, and out of a kind of shame towards the man, cease from their savage ways. But they, ungentle and inhuman, choose rather to hurt the fame of Christ, than to see this person made whole: in both ways betraying their wickedness; by their warring against Christ, and by their doing so with such contentiousness, as even to treat with despite His mercies to other men.
And while the other evangelists say He asked the question, this one says it was asked of Him. And they asked Him, so it stands, saying, "Is it lawful to heal on the Sabbath days? That they might accuse Him." Matthew 12:10. And it is likely that both took place. For being unholy wretches, and well assured that He would doubtless proceed to the healing, they hastened to take Him beforehand with their question, thinking in this way to hinder Him. And this is why they asked, "Is it lawful to heal on the Sabbath days?"—not for information, but that they might accuse Him. Yet surely the work itself was enough, if it were really their wish to accuse Him; but they desired to find a handle in His words too, preparing for themselves beforehand an abundance of arguments.
And while the other evangelists say, He asked the question, this one says, it was asked of Him. And they asked Him, so it stands, saying, Is it lawful to heal on the Sabbath days? That they might accuse Him. Matthew 12:10 And it is likely that both took place. For being unholy wretches, and well assured that He would doubtless proceed to the healing, they hastened to take Him beforehand with their question, thinking in this way to hinder Him. And this is why they asked, Is it lawful to heal on the Sabbath days? not for information, but that they might accuse Him. Yet surely the work was enough, if it were really their wish to accuse Him; but they desired to find a handle in His words too, preparing for themselves beforehand an abundance of arguments.
But He, in His love for mankind, does this as well: He answers them, teaching His own meekness and turning it all back upon them, and He points out their inhumanity. And He sets the man in the midst, not in fear of them, but trying to benefit them and move them to pity.
But He in His love towards man does this also: He answers them, teaching His own meekness, and turning it all back upon them; and points out their inhumanity. And He sets the man in the midst; not in fear of them, but endeavoring to profit them, and move them to pity.
But when He did not succeed in persuading them even by doing this, then He was grieved, it is said, and angry with them because of the hardness of their heart, and He says,
But when not even so did He prevail with them, then was He grieved, it is said, and angry with them for the hardness of their heart, and He says,
What man is there among you who has a sheep, and if it falls into a pit on the Sabbath day, will he not take hold of it and lift it out? How much more valuable, then, is a person than a sheep? Therefore it is lawful to do good on the Sabbath day.
What man is there among you that shall have one sheep, and if this fall into a pit on the Sabbath days, will he not lay hold of it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days. Matthew 12:3
So that they would not have grounds for stubbornness and for accusing him again of breaking the law, he proves his point with this example. Notice, please, how he presents his arguments for breaking the sabbath in different and appropriate ways in each situation. First, in the case of the blind man, he does not even defend himself to them when he made the clay, and yet they were criticizing him then too. But the manner of the creation itself was enough to show that he was the Lord and Owner of the law. Second, in the case of the paralytic, when he carried his bed and they were finding fault, he defends himself sometimes as God and sometimes as man. As man, he says, "If a man on the Sabbath day receive circumcision, that the law should not be broken"—and he did not say "that a man should be profited"—"are you angry at me, because I have made a man every whit whole on the Sabbath day?" As God, he says, "My Father works hitherto, and I work."
Thus, lest they have ground of obstinacy, and of accusing him again of transgression, He convicts them by this example. And do thou mark, I pray you, how variously and suitably in each case, He introduces His pleas for the breaking of the sabbath. Thus, first, in the case of the blind man, John 9:6 He does not so much as defend Himself to them, when He made the clay: and yet then also were they blaming Him; but the manner of the creation was enough to indicate the Lord and Owner of the law. Next, in the case of the paralytic, when he carried his bed, and they were finding fault, John 5:9-10 He defends Himself, now as God, and now as man; as man, when He says, If a man on the Sabbath day receive circumcision, that the law should not be broken; (and He said not that a man should be profited); are you angry at me, because I have made a man every whit whole on the Sabbath day? John 7:23 As God again, when He says, My Father works hitherto, and I work. John 5:17
But when blamed for His disciples, He said, "Have you not read what David did when he was hungry, himself and those who were with him, how he entered into the house of God and ate the showbread?" He also brings forward the priests.
But when blamed for His disciples, He said, Have ye not read what David did, when he was an hungered, himself and they that were with him, how he entered into the house of God, and did eat the show-bread? Matthew 12:3-4 He brings forward the priests also.
And here again He asks, "Is it lawful to do good on the Sabbath days, or to do evil? Which of you shall have one sheep?" For He knew their love of wealth, that they were completely consumed with it rather than with love of mankind. And indeed the other evangelist says that He also looked around at them when asking these questions, so that by His very eye He might win them over, but not even this made them better.
And here again; Is it lawful to do good on the Sabbath days, or to do evil? Which of you shall have one sheep? For He knew their love of wealth, that they were all taken up with it, rather than with love of mankind. And indeed the other evangelist says, that He also looked about upon them when asking these questions, that by His very eye He might win them over; but not even so did they become better.
And yet here He only speaks, whereas in other cases He often heals by laying on of hands as well. But none of these things made them gentle; instead, while the man was healed, they became worse through his health.
And yet here He speaks only; whereas elsewhere in many cases He heals by laying on of hands also. But nevertheless none of these things made them meek; rather, while the man was healed, they by his health became worse.
His desire was actually to heal them before healing the man, and He tried countless ways to bring them healing, both through what He did in their presence and through what He said. But since their sickness was ultimately incurable, He proceeded with the work. Then He said to the man, "Stretch out your hand." And he stretched it out, and it was restored to wholeness, just like the other.
For His desire indeed was to cure them before him, and He tried innumerable ways of healing, both by what He did in their presence, and by what He said: but since their malady after all was incurable, He proceeded to the work. Then says He to the man, Stretch forth your hand. And he stretched it forth, and it was restored whole, like as the other. Matthew 12:13
What then did they do? They went out, it is said, and made plans together to kill Him. For the Pharisees, says the Scripture, went out and held a council against Him, discussing how they might destroy Him. They had suffered no harm, yet they sought to kill Him. So great an evil is envy. For it is always at war not only against strangers, but even against our own people. And Mark says they made this plan with the Herodians.
2. What then did they? They go forth, it is said, and take counsel together to slay Him. For the Pharisees, says the Scripture, went out and held a council against Him, how they might destroy Him. They had received no injury, yet they went about to slay Him. So great an evil is envy. For not against strangers only, but even against our own, is it ever warring. And Mark says, they took this counsel with the Herodians. Mark 3:6
What then does the gentle and meek One do? He withdrew when He became aware of it. But when Jesus knew their devices, He withdrew Himself, it is said, from them. Matthew 12:15 Where now are those who say miracles ought to be done? By these things He showed that the insincere soul is not persuaded even by miracles, and He made it clear that His disciples too were blamed by them without cause. However, we should notice this: they grow fierce especially at the benefits done to their neighbors. When they see anyone delivered either from disease or from wickedness, that is when they find fault and become like wild beasts. This is how they attacked Him, both when He was about to save the harlot, and when He was eating with tax collectors, and now again, when they saw the hand restored.
What then does the gentle and meek One? He withdrew, on being aware of it. But when Jesus knew their devices, He withdrew Himself, it is said, from them. Matthew 12:15 Where now are they who say, miracles ought to be done? Nay, by these things He signified, that the uncandid soul is not even thereby persuaded; and He made it plain that His disciples too were blamed by them without cause. This however we should observe, that they grow fierce especially at the benefits done to their neighbors; and when they see any one delivered either from disease or from wickedness, then is the time for them to find fault, and become wild beasts. Thus did they calumniate Him, both when He was about to save the harlot, and when He was eating with publicans, and now again, when they saw the hand restored.
But notice, I ask you, how He neither stops caring for the sick, nor stirs up their envy. And great crowds followed Him, and He healed them all; and He commanded those who were healed not to make Him known to anyone. This was because, while the crowds everywhere both admired and followed Him, those others did not stop their wickedness.
But do thou observe, I pray you, how He neither desists from His tender care over the infirm, and yet allays their envy. And great multitudes followed Him, and He healed them all; and He charged them that were healed, that they should make Him known to no man. Because, while the multitudes everywhere both admire and follow Him, they desist not from their wickedness.
In case you're confused by what's happening and by their bizarre madness, He brings in the prophet as well, who predicted all of this. The accuracy of the prophets was so great that they didn't leave out even these details, but foretold His very travels, His movements from place to place, and the purpose behind His actions. This shows you that they spoke everything by the Spirit. After all, if the secrets of human beings cannot be known by any skill, it would be even more impossible to learn Christ's purpose unless the Spirit revealed it.
Then, lest you should be confounded at what is going on, and at their strange frenzy, He introduces the prophet also, foretelling all this. For so great was the accuracy of the prophets, that they omit not even these things, but foretell His very journeyings, and changes of place, and the intent with which He acted therein; that you might learn, how they spoke all by the Spirit. For if the secrets of men cannot by any art be known, much more were it impossible to learn Christ's purpose, except the Spirit revealed it. 1 Corinthians 2:11
What then does the prophet say? The text continues: "That it might be fulfilled which was spoken by Isaiah the Prophet, saying, 'Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased. I will put my Spirit upon Him, and He shall show judgment to the Gentiles. He shall not strive nor cry, neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory. And in His name shall the Gentiles trust.'"
What then says the prophet? Nay, it is subjoined: That it might be fulfilled which was spoken by Esaias the Prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased. I will put my Spirit upon Him, and He shall show judgment to the Gentiles. He shall not strive nor cry, neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory. And in His name shall the Gentiles trust.
The prophet praises His meekness and His indescribable power, and opens to the Gentiles a great and effective door. He also predicts the troubles that will come upon the Jews and shows His unity of mind with the Father. For he says, "Behold, my servant, whom I have chosen, my beloved, in whom my soul is well pleased." Now if He chose Him, then Christ does not oppose the law as an adversary, nor does He act as an enemy of the lawgiver, but rather as one who shares the same mind and the same purposes with Him.
The prophet celebrates His meekness, and His unspeakable power, and opens to the Gentiles a great door and effectual; he foretells also the ills that are to overtake the Jews, and signifies His unanimity with the Father. For behold, says He, my servant, whom I have chosen, my beloved, in whom my soul is well pleased. Now if He chose Him, not as an adversary does Christ set aside the law, nor as being an enemy of the lawgiver, but as having the same mind with Him, and the same objects.
Then, proclaiming His meekness, he says, "He shall not strive nor cry." For His desire was indeed to heal in their presence, but since they pushed Him away, He did not even contend against this.
Then proclaiming His meekness, he says, He shall not strive nor cry. For His desire indeed was to heal in their presence; but since they thrust Him away, not even against this did He contend.
And indicating both His power and their weakness, he says, A bruised reed shall He not break. For indeed it was easy to break them all to pieces like a reed, and not just a reed, but one already bruised.
And intimating both His might, and their weakness, he says, A bruised reed shall He not break. For indeed it was easy to break them all to pieces like a reed, and not a reed merely, but one already bruised.
And smoking flax shall He not quench. Here he sets forth both their anger that is kindled and His might that is able to put down their anger and quench it with complete ease, which shows His great mildness.
And smoking flax shall He not quench. Here he sets forth both their anger that is kindled, and His might that is able to put down their anger, and to quench it with all ease; whereby His great mildness is signified.
What then? Will these things always be this way? Will He endure them perpetually, as they form such frantic plots against Him? Certainly not. But when He has performed His part, then He will execute the other purposes as well. For He declared this by saying "Till He send forth judgment unto victory," and "in His name shall the Gentiles trust." As Paul likewise says, "Having in a readiness to revenge all disobedience, when your obedience is fulfilled."
What then? Shall these things always be? And will He endure them perpetually, forming such frantic plots against Him? Far from it; but when He has performed His part, then shall He execute the other purposes also. For this He declared by saying Till He send forth judgment unto victory: and in His name shall the Gentiles trust. As Paul likewise says, Having in a readiness to revenge all disobedience, when your obedience is fulfilled.
But what does it mean when He sends forth judgment unto victory? When He has completed all His own part, then, we are told, He will also bring down His vengeance upon them, and that a complete vengeance. Then they will suffer His terrors, when His victory is gloriously established, and the commands that come from Him have prevailed, and He has left them no excuse for opposition, no matter how shameless they are. For He customarily calls righteousness "judgment."
But what is, when He sends forth judgment unto victory? When He has fulfilled all His own part, then, we are told, He will bring down upon them His vengeance also, and that a perfect vengeance. Then shall they suffer His terrors, when His trophy is gloriously set up, and the ordinances that proceed from Him have prevailed, and He has left them no plea of contradiction, however shameless. For He is wont to call righteousness, judgment.
But His plan will not be limited to this alone—just the punishment of unbelievers. He will also bring the whole world to Himself. This is why the text adds, "And in His name shall the Gentiles trust."
But not to this will His dispensation be confined, to the punishment of unbelievers only, but He will also win to Himself the whole world. Wherefore He added, And in His name shall the Gentiles trust.
Then, to show you that this too is according to the Father's purpose, the prophet had already assured us of this at the beginning, along with what came before, saying, "My well-beloved, in whom my soul is well pleased." For it is quite clear that the well-beloved did these things also according to the will of the beloved.
Then, to inform you that this too is according to the purpose of the Father, in the beginning the prophet had assured us of this likewise, together with what had gone before; saying, My well-beloved, in whom my soul is well pleased. For of the well-beloved it is quite evident that He did these things also according to the mind of the beloved.
Then they brought to Him a man who was demon-possessed, blind, and unable to speak, and He healed him, so that the man who had been blind and mute could both speak and see.
3. Then they brought unto Him one possessed with a devil, blind and dumb, and He healed him, insomuch that the blind and dumb both spoke and saw.
What wickedness from the evil spirit! He had blocked both pathways through which that person could have come to believe—both sight and hearing. Nevertheless, Christ opened them both.
O wickedness of the evil spirit! He had barred up both entrances, whereby that person should have believed, as well sight as hearing; nevertheless, both did Christ open.
And all the people were amazed, saying, "Is this not the Son of David?" But the Pharisees said, "This man does not cast out demons except by Beelzebub, the prince of demons."
And all the people were amazed, saying, Is not this the Son of David? But the Pharisees said, This fellow does not cast out devils, but by Beelzebub, the prince of the devils.
And yet what great thing had been said? But even this they could not bear. As I have already pointed out, they are constantly stung by the good works done to their neighbors, and nothing grieves them so much as the salvation of people. And yet He had actually withdrawn and had given space for their anger to cool down. But the evil was stirred up again because another benefit was given. And the evil spirit was not as indignant as they were. For the spirit departed from the body, gave way and fled, without making a sound. But these people were trying now to kill Him, now to slander Him. That is, when their first goal did not succeed, they eagerly tried to damage His reputation.
And yet what great thing had been said? Nevertheless, not even this did they endure: to such a degree, as I have already remarked, are they ever stung by the good works done to their neighbors, and nothing grieves them so much as the salvation of men. And yet He had actually retired, and had given room for their passion to subside; but the evil was again rekindled, because a benefit was again conferred; and the evil spirit was not so indignant as they. For he indeed departed from the body, and gave place and fled away, uttering no sound; but these were endeavoring now to slay, now to defame Him. That is, their first aim not succeeding, they would fain hurt His good name.
Envy is such a thing — no worse evil can exist than it. The adulterer at least enjoys some pleasure, whatever kind it may be, and commits his particular sin in a short time. But the envious person punishes himself and takes vengeance on himself more than on the person he envies. He never stops sinning but is constantly doing it. Just as a pig delights in mud, and evil spirits delight in harming us, so the envious person delights in his neighbor's troubles. When something painful happens to another, he is refreshed and finds relief, considering other people's disasters to be his own joys and other people's blessings to be his own troubles. He doesn't think about what pleasure he might gain for himself, but only what pain his neighbor might suffer. Wouldn't it be right to stone and beat such people to death, like mad dogs, like destructive demons, like the very furies themselves?
Such a thing is envy, than which no worse evil can exist. For the adulterer indeed enjoys some pleasure, such as it is, and in a short time accomplishes his proper sin; but the envious man punishes himself, and takes vengeance upon himself more than on the person whom he envies, and never ceases from his sin, but is continually engaged in the commission thereof. For as a sow in mire, and evil spirits in our hurt, so also does he delight in his neighbor's ills; and if anything painful take place, then is he refreshed, and takes breath; accounting the calamities of others his own joys, and the blessings of others his own ills; and he considers not what pleasure may accrue to himself, but what pain to his neighbor. These men therefore were it not meet to stone and beat to death, like mad dogs, like destroying demons, like the very furies?
For just as beetles feed on dung, so do these men feed on the calamities of others, being a sort of common foes and enemies of our nature. And whereas the rest of mankind pity even an animal when it is killed, do you, on seeing a man receive benefits, become like a wild beast, tremble, and turn pale? Why, what can be worse than this madness? Therefore, you see, prostitutes and tax collectors were able to enter into the kingdom, but the envious, being within it, went out: For the children of the kingdom, it is said, shall be cast out. And the former, once freed from their present wickedness, attained to things which they never expected, while these latter lost even the good things which they had; and very reasonably. For this turns a man into a devil, this makes one a savage demon. Thus did the first murder arise; thus was nature forgotten; thus the earth was defiled; thus afterwards did it open its mouth, to receive while still living, and utterly destroy, Dathan, and Korah, and Abiram, and all that multitude.
For as beetles feed on dung, so do these men on the calamities of others, being a sort of common foes and enemies of our nature. And whereas the rest of mankind pity even a brute when it is killed, do you, on seeing a man receive benefits, become like a wild beast, tremble, and turn pale? Why, what can be worse than this madness? Therefore, you see, whoremongers and publicans were able to enter into the kingdom, but the envious, being within it, went out: For the children of the kingdom, it is said, shall be cast out. And the former, once freed from their present wickedness, attained to things which they never looked for, while these latter lost even the good things which they had; and very reasonably. For this turns a man into a devil, this renders one a savage demon. Thus did the first murder arise; thus was nature forgotten; thus the earth defiled; thus afterwards did it open its mouth, to receive yet living, and utterly destroy, Dathan, and Korah, and Abiram, and all that multitude.
But someone may say that it's easy to speak out against envy, yet we ought to consider how people are to be freed from this disease. How then are we to be rid of this wickedness? If we keep in mind that just as someone who has committed fornication cannot lawfully enter the church, neither can someone who envies—and in fact, the latter even less than the former. For as things stand now, envy is considered even an indifferent thing, which is why people think little of it. But if its true evil were made clear, we would easily refrain from it.
4. But to declaim against envy, one may say, is easy; but we ought to consider also how men are to be freed from the disease. How then are we to be rid of this wickedness? If we bear in mind, that as he who has committed fornication cannot lawfully enter the church, so neither he that envies; nay, and much less the latter than the former. For as things are, it is accounted even an indifferent thing; wherefore also it is little thought of; but if its real badness be made evident, we should easily refrain from it.
Weep then, and groan; lament, and call upon God. Learn to feel sorrow and to repent for it, as you would for a serious sin. And if you approach it with this mindset, you will quickly be freed from the disease.
Weep then, and groan; lament, and entreat God. Learn to feel and to repent for it, as for a grievous sin. And if you be of this mind, you will quickly be rid of the disease.
Everyone knows, of course, that envy is an evil thing. No one is ignorant of it. Yet people do not hold this passion in the same regard as adultery and fornication. When has anyone ever condemned himself bitterly for having envied? When has he begged God about this plague to have mercy on him? Never. But if someone fasts and gives a little money to a poor man, even if he is envious to the utmost degree, he considers himself to have done nothing terrible, even while he is held captive by the most accursed passion of all. For example, what made Cain become what he was? What about Esau? What about the children of Laban? What about the sons of Jacob? What about Korah, Dathan, and Abiram with their company? What about Miriam? What about Aaron? What about the devil himself?
And who knows not, one may say, that envy is an evil thing? No one indeed is ignorant of it: yet they have not the same estimation of this passion as of adultery and fornication. When, at least, did any one condemn himself bitterly for having envied? When did he entreat God concerning this pest, that He would be merciful to him? No man at any time: but if he shall fast and give a little money to a poor man, though he be envious to the thousandth degree, he counts himself to have done nothing horrid, held as he is in subjection by the most accursed passion of all. Whence, for example, did Cain become such as he was? Whence Esau? Whence the children of Laban? Whence the sons of Jacob? Whence Korah, Dathan, and Abiram, with their company? Whence Miriam? Whence Aaron? Whence the devil himself?
Consider this as well: you do not injure the person you envy, but you are driving the sword into yourself. How did Cain injure Abel? Did he not even against his own will send him more quickly into the kingdom? But he pierced himself through with countless evils. How did Esau harm Jacob? Did not Jacob grow wealthy and enjoy countless blessings, while Esau himself became an outcast from his father's house and wandered in a foreign land after his plot? And how did Jacob's sons make Joseph worse, even though they went as far as bloodshed? Did they not have to endure famine and face extreme danger, while he became ruler of all Egypt? The more you envy, the more you become a bringer of greater blessing to the one you envy. For there is a God who sees these things, and when He sees someone injured who does no injury, He exalts that person even more and makes him glorious, but He punishes you.
Herewith consider this also; that you injure not him whom you envy, but into yourself you are thrusting the sword. For wherein did Cain injure Abel? Did he not even against his own will send him the more quickly into the kingdom? But himself he pierced through with innumerable evils. Wherein did Esau harm Jacob? Did not Jacob grow wealthy, and enjoy unnumbered blessings; while he himself both became an outcast from his father's house, and wandered in a strange land, after that plot of his? And wherein did Jacob's sons again make Joseph the worse, and this, though they proceeded even unto blood? Had not they to endure famine, and encounter peril to the utmost, whereas he became king of all Egypt? For the more you envy, the more do you become a procurer of greater blessing to the object of your envy. For there is a God who beholds these things; and when He sees him injured, that does no injury, him He exalts the more, and so makes him glorious, but you He punishes.
For if He does not allow those who celebrate their enemies' downfall to go unpunished (for it is said, "Rejoice not when your enemies fall, lest at any time the Lord see it, and it displease Him"), how much more will He punish those who envy people who have done nothing wrong.
For if them that exult over their enemies, He suffer not to go unpunished ( For rejoice not, it is said, when your enemies fall, lest at any time the Lord see it, and it displease Him); much more such as envy those who have done no wrong.
Let us therefore root out this many-headed monster. For truly there are many kinds of envy. If the person who loves someone who is friendly to him has no more merit than the tax collector, where will the one stand who hates someone who has done him no wrong? And how will he escape hell, becoming worse than the pagans? This is why I grieve deeply, that we who are commanded to imitate the angels, or rather the Lord of the angels, instead imitate the devil. For indeed there is much envy, even in the church; and more among us than among those under our authority. Therefore we must speak even to ourselves.
Let us then extirpate the many-headed wild beast. For in truth many are the kinds of envy. Thus, if he that loves one that is a friend to him has no more than the publican, where shall he stand who hates him that does him no wrong? And how shall he escape hell, becoming worse than the heathens? Wherefore also I do exceedingly grieve, that we who are commanded to copy the angels, or rather the Lord of the angels, emulate the devil. For indeed there is much envy, even in the church; and more among us, than among those under authority. Wherefore we must even discourse unto ourselves.
Tell me then, why do you envy your neighbor? Because you see him receiving honor and a good reputation? Then do you not keep in mind how much evil honors bring upon those who are unguarded? They lift them up to pride, to vainglory, to arrogance, to contempt for others, making them more careless. And besides these evils, honors also wither away easily. For the most painful thing is this: the evils that arise from them remain immortal, but the pleasure, at the very moment it appears, has already flown away. Is this what you envy? Tell me.
5. Tell me then, why do you envy your neighbor? Because you see him reaping honor, and words of good report? Then do you not bear in mind how much evil honors bring on the unguarded? Lifting them up to pride, to vainglory, to arrogance, to contemptuousness; making them more careless? And besides these evils, they wither also lightly away. For the most grievous thing is this, that the evils arising therefrom abide immortal, but the pleasure at the moment of its appearing, is flown away. For these things then do you envy? Tell me.
But he has great influence with the Ruler and leads and controls everything the way he wants. He inflicts pain on those who offend him, benefits those who flatter him, and has much power. These are the words of worldly people, of people who are fixed on earthly things. For nothing will be able to hurt the spiritual person.
But he has great influence with the Ruler, and leads and drives all things which way he will, and inflicts pain on them that offend him, and benefits his flatterers, and has much power. These are the sayings of secular persons, and of men that are riveted to the earth. For the spiritual man nothing shall be able to hurt.
What serious harm can he really do to him? Remove him from his office? So what? If it's done justly, he's actually helped by it, because nothing provokes God so much as someone holding the priest's office unworthily. But if it's done unjustly, the blame falls on the other person, not on him. For the one who has suffered something unjustly and endured it nobly gains even greater confidence before God as a result.
For what serious harm shall he do to him? Vote him out of his office? And what of that? For if it be justly done, he is even profited; for nothing so provokes God, as for one to hold the priest's office unworthily. But if unjustly, the blame again falls on the other, not on him; for he who has suffered anything unjustly, and borne it nobly, obtains in this way the greater confidence towards God.
Let us not aim at gaining positions of power, honor, and authority, but rather at living virtuous lives marked by self-denial. Positions of authority actually push people to do many things God does not approve of, and it takes great strength of soul to use authority properly. Just as someone who lacks authority practices self-restraint whether he wants to or not, someone who has authority is in a situation like this: imagine a man living with a beautiful and attractive young woman who is given strict instructions never to look at her lustfully. Authority is exactly that kind of thing. This is why it has led many people, even against their will, to act arrogantly. It stirs up anger, removes all restraint from the tongue, and tears away the guard from the lips. It whips up the soul like a wind and sinks the ship into the deepest depths of evil. So you admire someone in such great danger, and you say he is to be envied? How utterly mad that is! Consider, besides everything we have already mentioned, how many enemies and accusers, and how many flatterers surround such a person. Are these things, I ask you, reasons for calling someone happy? Who could possibly say so?
Let us not then aim at this, how we may be in places of power, and honor, and authority, but that we may live in virtue and self denial. For indeed places of authority persuade men to do many things which are not approved of God; and great vigor of soul is needed, in order to use authority aright. For as he that is deprived thereof, practises self restraint, whether with or against his will, so he that enjoys it is in some such condition, as if any one living with a graceful and beautiful damsel were to receive rules never to look upon her unchastely. For authority is that kind of thing. Wherefore many, even against their will, has it induced to show insolence; it awakens wrath, and removes the bridle from the tongue, and tears off the door of the lips; fanning the soul as with a wind, and sinking the bark in the lowest depth of evils. Him then who is in so great danger do you admire, and do you say he is to be envied? Nay, how great madness is here! Consider, at any rate (besides what we have mentioned), how many enemies and accusers, and how many flatterers this person has besieging him. Are these then, I pray you, reasons for calling a man happy? Nay, who can say so?
But you say the people hold him in high regard. So what? The people are certainly not God, to whom he must give an account. In mentioning the people, you are talking about nothing other than hazards, rocks, shoals, and hidden reefs. For being popular with the people—the more it makes a man famous, the greater the dangers, anxieties, and discouragements it brings with it. Such a person has no ability at all to rest or pause, having such a demanding master. And why do I mention rest and pause? Even if such a person has countless good works, he barely enters the kingdom. For nothing is as likely to destroy people as the honor that comes from the crowd, making them cowardly, ignoble, flatterers, and hypocrites.
But the people, you say, hold high account of him. And what is this? For the people surely is not God, to whom he is to render account: so that in naming the people, you are speaking of nothing else than of other breakers, and rocks, and shoals, and sunken ridges. For to be in favor with the people, the more it makes a man illustrious, the greater the dangers, the cares, the despondencies it brings with it. For such an one has no power at all to take breath or stand still, having so severe a master. And why say I, stand still and take breath? Though such an one have never so many good works, hardly does he enter into the kingdom. For nothing is so wont to overthrow men, as the honor which comes of the multitude, making them cowardly, ignoble, flatterers, hypocrites.
Why, for example, did the Pharisees say that Christ was possessed? Was it not because they craved the honor that comes from the crowd?
Why, for instance, did the Pharisees say that Christ was possessed? Was it not because they were greedy of the honor of the multitude?
And how did the crowd make the right judgment about Him? Was it not because this sickness had no grip on them? For nothing—absolutely nothing—makes people so lawless and foolish as craving the honor of the crowd. Nothing makes them so glorious and unshakeable as despising that same honor.
And whence did the multitude pass the right judgment on Him? Was it not because this disease had no hold on them? For nothing, nothing so much tends to make men lawless and foolish, as gaping after the honor of the multitude. Nothing makes them glorious and immoveable, like despising the same.
Therefore, a person needs great strength of soul to hold out against such an impulse and such a violent force. For just as he prefers himself to everyone when things are going well, so when he experiences the opposite, he would gladly bury himself alive. And this becomes both hell and the kingdom to him, once he has been overwhelmed by this passion.
Wherefore also great vigor of soul is needed for him who is to hold out against such an impulse, and so violent a blast. For as when things are prosperous, he prefers himself to all, so when he undergoes the contrary, he would fain bury himself alive: and this is to him both hell, and the kingdom, when he has come to be overwhelmed by this passion.
Is all this, then, I ask you, a matter for envy rather than for mourning and tears? Everyone can surely see it. But you do the same thing when you envy someone for that kind of reputation—as if a person, seeing another bound and whipped and torn by countless wild beasts, were to envy him his wounds and beatings. For in fact, as many people as the crowd contains, that many chains and that many tyrants he has. And what is even more painful, each of these has a different opinion, and they all judge whatever comes into their heads about the one who is enslaved to them, without examining anything. But whatever the judgment of this or that person is, they all confirm it.
Is all this then, I pray you, matter of envyings, and not rather of lamentations and tears? Every one surely can see. But you do the same, in envying one in that kind of credit, as if a person, seeing another bound and scourged and torn by innumerable wild beasts, were to envy him his wounds and stripes. For in fact, as many men as the multitude comprises, so many bonds also, so many tyrants has he: and, what is yet more grievous, each of these has a different mind: and they all judge whatever comes into their heads concerning him that is a slave to them, without examining into anything; but whatever is the decision of this or that person, this they also confirm.
What kind of waves then, what storm is as terrible as this? Yes, such a person is both puffed up in an instant by pleasure and easily dragged under again, always in fluctuation, never in tranquility. So before the time of the assembly and the speaking contests, he is gripped by anxiety and fear; but after the assembly he is either dead with despair or, on the contrary, rejoices beyond measure—which is worse than sorrow. For that pleasure is no less an evil than sorrow is clear from the effect it has on the soul: how light it makes it, unsteady, and fluttering.
What manner of waves then, what tempest so grievous as this? Yea, such a one is both puffed up in a moment by the pleasure, and is under water again easily, being ever in fluctuation, in tranquillity never. Thus, before the time of the assembly, and of the contests in speaking, he is possessed with anxiety and fear; but after the assembly he is either dead with despondency, or rejoices on the contrary without measure; a worse thing than sorrow. For that pleasure is not a less evil than sorrow is plain from the effect it has on the soul; how light it makes it, and unsteady, and fluttering.
We can see this even from people in earlier times. For instance, when was David to be admired—when he rejoiced, or when he was in anguish? When was the people of the Jews most admirable—groaning and calling upon God, or exulting in the wilderness and worshipping the calf? Therefore Solomon too, who knew better than anyone what pleasure is, says, "It is better to go to the house of mourning than to the house of laughter." This is why Christ also blesses the one, saying, "Blessed are they that mourn," but mourns for the other sort, saying, "Woe unto you that laugh, for you shall weep." And very fittingly so. For in delight the soul is more relaxed and weak, but in mourning it is strengthened and becomes sober, and is freed from the whole swarm of passions, and becomes nobler and stronger.
And this one may see even from those of former times. When, for instance, was David to be admired; when he rejoiced, or when he was in anguish? When, the people of the Jews? Groaning and calling upon God, or exulting in the wilderness, and worshipping the calf? Wherefore Solomon too, who best of all men knew what pleasure is, says, It is better to go to the house of mourning, than to the house of laughter. Ecclesiastes 7:2 Wherefore Christ also blesses the one, saying, Blessed are they that mourn, Matthew 5:4 but the other sort He bewails, saying, Woe unto you that laugh, for you shall weep. Luke 6:25 And very fitly. For in delight the soul is more relaxed and effeminate, but in mourning it is braced up, and grows sober, and is delivered from the whole swarm of passions, and becomes higher and stronger.
Since we know all these things, let us avoid the glory that comes from the crowd and the pleasure that arises from it, so that we may gain the true and everlasting glory. May we all reach this glory through the grace and love for humanity of our Lord Jesus Christ, to whom belong glory and might forever and ever. Amen.
Knowing then all these things, let us shun the glory that comes from the multitude, and the pleasure that springs therefrom, that we may win the real and everlasting glory; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, forever and ever. Amen.