Opening
Matthew 13:24-30.
Matt. XIII. 24-30.
Jesus told them another parable, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field. But while people were sleeping, his enemy came and sowed weeds among the wheat, and then left. When the wheat sprouted and produced grain, the weeds also appeared. The servants of the landowner came and said to him, 'Sir, didn't you sow good seed in your field? Where did these weeds come from?' He told them, 'An enemy has done this.' The servants asked him, 'Do you want us to go and pull them up?' But he said, 'No, because while you are gathering the weeds, you might uproot the wheat along with them. Let both grow together until the harvest.'"
Another parable put He forth unto them, saying, The Kingdom of Heaven is likened unto a man which sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares. So the servants of the householder came and said to him, Sir, did you not sow good seed in your field? Whence then has it tares? He said to them, An enemy has done this. The servants said to him, Will you then that we go and gather them up? But he said, Nay, lest while you gather up the tares, you root up also the wheat with them. Let both therefore grow together until the harvest.
What is the difference between this parable and the one before it? In the earlier one, He speaks of those who have not held to Him at all, but have turned aside and thrown away the seed. But here He means the communities of the heretics. He foretells this too, so that it would not disturb His disciples, after having taught them why He speaks in parables. The former parable, then, refers to their not receiving Him; this one refers to their receiving corrupters. For this also is part of the devil's craft: always to bring in error alongside the truth, painting on it many similarities, so as to easily deceive those who can be deceived. Therefore He does not call it some other seed, but tares, which in appearance are somewhat like wheat.
What is the difference between this, and the parable before it? There He speaks of them that have not at all holden with Him, but have started aside, and have thrown away the seed; but here He means the societies of the heretics. For in order that not even this might disturb His disciples, He foretells it also, after having taught them why He speaks in parables. The former parable then means their not receiving Him; this, their receiving corrupters. For indeed this also is a part of the devil's craft, by the side of the truth always to bring in error, painting thereon many resemblances, so as easily to cheat the deceivable. Therefore He calls it not any other seed, but tares; which in appearance are somewhat like wheat.
He also describes the method used by the enemy. He says, "While men slept." This presents a significant danger, which He places over our leaders, to whom the care of the field is especially entrusted—and not only the leaders, but those under their care as well.
Then He mentions also the manner of his device. For while men slept, says He. It is no small danger, which He hereby suspends over our rulers, to whom especially is entrusted the keeping of the field; and not the rulers only, but the subjects too.
And He also shows that error comes after the truth, which actual events confirm. For in this way, after the prophets came the false prophets; after the apostles came the false apostles; and after Christ came Antichrist. For unless the devil sees what to imitate or whom to plot against, he neither attempts anything nor knows how to do so. So in this case as well, having seen that one person produced a hundred, another sixty, and another thirty, he proceeds afterward in a different way. That is, since he was unable to carry away what had taken root, or to choke it, or to scorch it up, he schemes against it through another strategy, secretly planting his own inventions.
And He signifies also that the error comes after the truth, which the actual event testifies. For so after the prophets, were the false prophets; and after the apostles, the false apostles; and after Christ, Antichrist. For unless the devil see what to imitate, or against whom to plot, he neither attempts, nor knows how. Now then also, having seen that one brought forth a hundred, another sixty, another thirty, he proceeds after that another way. That is, not having been able to carry away what had taken root, nor to choke, nor to scorch it up, he conspires against it by another craft, privily casting in his own inventions.
And what difference is there, someone may ask, between those who sleep and those who resemble the wayside? The difference is that in the latter case he immediately snatched it away; indeed, he did not even allow it to take root; but here more of his craftiness was needed.
And what difference is there, one may say, between them that sleep, and them that resemble the wayside? That in the latter case he immediately caught it away; yea, he suffered it not even to take root; but here more of his craft was needed.
And Christ says these things to instruct us to be always watchful. For, He says, even if you completely escape those harms, there is still another harm. Just as in those cases the wayside, the rock, and the thorns caused destruction, so here again sleep brings about our ruin, meaning that continual watchfulness is necessary. This is why He also said, "He who endures to the end, the same shall be saved" (Matthew 10:22).
And these things Christ says, instructing us to be always wakeful. For, says He, though thou quite escape those harms, there is yet another harm. For as in those instances the wayside, and the rock, and the thorns, so here again sleep occasions our ruin; so that there is need of continual watchfulness. Wherefore He also said, He that endures to the end, the same shall be saved. Matthew 10:22
Something similar to this happened even at the beginning. Many of the church leaders brought wicked men into the churches—heresiarchs in disguise—and this made it very easy to set that kind of trap. For the devil doesn't even need to make any effort once he has planted them among us.
Something like this took place even at the beginning. Many of the prelates, I mean, bringing into the churches wicked men, disguised heresiarchs, gave great facility to the laying that kind of snare. For the devil needs not even to take any trouble, when he has once planted them among us.
And someone might ask, "How is it possible not to sleep?" When it comes to natural sleep, it isn't possible. But as for the sleep of our moral faculty, it is possible. This is why Paul also said, "Watch ye, stand fast in the faith" (1 Corinthians 16:13).
And how is it possible not to sleep? One may say. Indeed, as to natural sleep, it is not possible; but as to that of our moral faculty, it is possible. Wherefore Paul also said, Watch ye, stand fast in the faith. 1 Corinthians 16:13
After this He shows that what the enemy does is not only harmful but also unnecessary. The land has already been worked and needs nothing more, yet the enemy still sows again—just as the heretics do, who inject their own poison for no reason other than vainglory.
After this He points out the thing to be superfluous too, not hurtful only; in that, after the land has been tilled, and there is no need of anything, then this enemy sows again; as the heretics also do, who for no other cause than vainglory inject their proper venom.
And not only by this, but also by what follows, He accurately describes how they all operate. For He says, "When the blade was sprung up and brought forth fruit, then appeared the tares also." This is exactly what these people do as well. At the beginning they disguise themselves, but when they have gained considerable confidence and someone entrusts them with the teaching of the word, then they pour out their poison.
And not by this only, but by what follows likewise, He depicts exactly all their acting. For, When the blade was sprung up, says He, and brought forth fruit, then appeared the tares also; which kind of thing these men also do. For at the beginning they disguise themselves; but when they have gained much confidence, and some one imparts to them the teaching of the word, then they pour out their poison.
Why does He bring in the servants reporting what has happened? So that He may declare it wrong to kill them.
But wherefore does He bring in the servants, telling what has been done? That He may pronounce it wrong to slay them.
He calls him an enemy because of the harm he has done to humanity. For although the insult is directed against us, it originally sprang from his enmity not toward us, but toward God. From this it is clear that God loves us more than we love ourselves.
And He calls him an enemy, because of his harm done to men. For although the despite is against us, in its origin it sprang from his enmity, not to us, but to God. Whence it is manifest, that God loves us more than we love ourselves.
Look at another thing that shows the devil's malicious cunning. He did not sow before this time because he had nothing to destroy, but he waited until everything had been accomplished so that he might thwart the work of the Husbandman. He constantly acted with such hostility toward Him.
And see from another thing also, the malicious craft of the devil. For he did not sow before this, because he had nothing to destroy, but when all had been fulfilled, that he might defeat the diligence of the Husbandman; in such enmity against Him did he constantly act.
Notice also the devotion of the servants. I mean, how eager they are to immediately pull up the weeds, even though they do it unwisely. This shows their concern for the crop and that they are focused on one thing only—not on punishing that enemy, but on preserving the seed that was sown. For clearly this other matter is not the pressing concern.
And mark also the affection of the servants. I mean, what haste they are in at once to root up the tares, even though they do it indiscreetly; which shows their anxiety for the crop, and that they are looking to one thing only, not to the punishment of that enemy, but to the preservation of the seed sown. For of course this other is not the urgent consideration.
So for now, their goal is to figure out how they can remove the problem. And yet they don't even pursue this without qualification, because they don't trust themselves to handle it. Instead, they wait for the Master's decision, asking, "Do you want us to?"
Wherefore how they may for the present extirpate the mischief, this is their object. And not even this do they seek absolutely, for they trust not themselves with it, but await the Master's decision, saying, Will You?
What does the Master do? He forbids them, saying, "Lest you root up the wheat with them." He said this to prevent wars from arising, along with bloodshed and slaughter. For it is not right to put a heretic to death, since doing so would bring relentless war into the world. By these two reasons, then, He restrains them: first, that the wheat not be harmed; second, that punishment will surely overtake the heretics if they are incurably diseased. Therefore, if you want them punished, but without harm to the wheat, I command you to wait for the proper season.
What then does the Master? He forbids them, saying, Lest haply ye root up the wheat with them. And this He said, to hinder wars from arising, and blood and slaughter. For it is not right to put a heretic to death, since an implacable war would be brought into the world. By these two reasons then He restrains them; one, that the wheat be not hurt; another, that punishment will surely overtake them, if incurably diseased. Wherefore, if you would have them punished, yet without harm to the wheat, I bid you wait for the proper season.
But what does "Lest ye root up the wheat with them" mean? Either He means this: If you take up arms and kill the heretics, many of the saints will necessarily be destroyed along with them. Or He means that many of the tares themselves may likely change and become wheat. So if you root them up beforehand, you harm what is about to become wheat by killing some in whom there is still room for change and improvement. He does not therefore forbid us from checking heretics, stopping their mouths, taking away their freedom of speech, and breaking up their assemblies and confederacies, but from killing and slaying them.
But what means, Lest ye root up the wheat with them? Either He means this, If you are to take up arms, and to kill the heretics, many of the saints also must needs be overthrown with them; or that of the very tares it is likely that many may change and become wheat. If therefore ye root them up beforehand, you injure that which is to become wheat, slaying some, in whom there is yet room for change and improvement. He does not therefore forbid our checking heretics, and stopping their mouths, and taking away their freedom of speech, and breaking up their assemblies and confederacies, but our killing and slaying them.
Notice His gentleness—not only does He give a ruling and forbid it, but He also provides reasons.
But mark thou His gentleness, how He not only gives sentence and forbids, but sets down reasons.
What then, if the weeds should remain until the end? Then I will say to the reapers, Gather together first the weeds, and bind them in bundles to burn them. He again reminds them of John's words, presenting Him as judge. And He says, As long as they stand alongside the wheat, we must spare them, for it is possible for them even to become wheat. But when they have departed, having gained nothing, then the inevitable punishment will necessarily overtake them. For I will say to the reapers, He says, Gather together first the weeds. Why first? So that these may not be alarmed, thinking the wheat is being carried off with them. And bind them in bundles to burn them, but gather the wheat into my barn.
What then, if the tares should remain until the end? Then I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them. Matthew 13:30 He again reminds them of John's words, Matthew 3:12 introducing Him as judge; and He says, So long as they stand by the wheat, we must spare them, for it is possible for them even to become wheat but when they have departed, having profited nothing, then of necessity the inexorable punishment will overtake them. For I will say to the reapers, says He, Gather ye together first the tares. Why, first? That these may not be alarmed, as though the wheat were carried off with them. And bind them in bundles to burn them, but gather the wheat into my barn.
Another parable He put before them, saying, "The Kingdom of Heaven is like a grain of mustard seed."
2. Another parable put He forth unto them, saying, The Kingdom of Heaven is like to a grain of mustard seed.
Since He had said that three parts of the crop are lost and only one saved, and that even in the part that is saved such great damage occurs, they might ask, "Who and how many will be the faithful?" He removes this fear by the parable of the mustard seed, leading them to belief and showing that in any case the gospel will be spread abroad.
That is, since He had said, that of the crop three parts are lost, and but one saved, and in the very part again which is saved so great damage ensues; lest they should say, And who, and how many will be the faithful? this fear again He removes, by the parable of the mustard seed leading them on to belief, and signifying that in any case the gospel shall be spread abroad.
Therefore He brought forward the comparison of this plant, which closely resembles the matter at hand. He says, "It is indeed the smallest of all seeds, but when it has grown, it is the largest among garden plants and becomes a tree, so that the birds of the air come and nest in its branches."
Therefore He brought forward the similitude of this herb, which has a very strong resemblance to the subject in hand; Which indeed is the least, He says, of all seeds, but when it is grown, it is the greatest among herbs, and becomes a tree, so that the birds of the air come and lodge in the branches thereof.
In this way, He intended to present the most conclusive proof of its greatness. In the same way, He says, it will be with the gospel. Yes, for His disciples were the weakest of all people and the least of all, yet because of the great power that was within them, it has spread throughout every part of the world.
Thus He meant to set forth the most decisive sign of its greatness. Even so then shall it be with respect to the gospel too, says He. Yea, for His disciples were weakest of all, and least of all; but nevertheless, because of the great power that was in them, It has been unfolded in every part of the world.
After this He adds the leaven to this comparison, saying,
After this He adds the leaven to this similitude, saying,
The Kingdom of Heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened.
The Kingdom of Heaven is like leaven, which a woman took, and hid in three measures of meal, until the whole was leavened.
Just as this leaven converts the large quantity of meal into its own quality, so too shall you convert the whole world.
For as this converts the large quantity of meal into its own quality, even so shall you convert the whole world.
Notice His wisdom in using natural examples, showing that just as one thing cannot fail to happen, neither can the other. Don't say to me: What can we possibly do, twelve men throwing ourselves into such a vast crowd? No, this very situation makes your power especially obvious—that you mix with the crowd and are not driven away. Just as the leaven works in the dough when it comes into contact with the meal—and not merely contact, but actually mixed into it (for He did not simply say "put," but "hid")—so also you, when you attach yourselves to your enemies and become one with them, will overcome them. And just as the leaven, though buried, is not destroyed but gradually transforms everything into its own nature, the same thing will happen with the gospel. So do not be afraid because I said there would be much harm done to you—for even in that situation you will shine forth and overcome everyone.
And see His wisdom, in that He brings in things natural, implying that as the one cannot fail to take place, so neither the other. For say not this to me: What shall we be able to do, twelve men, throwing ourselves upon so vast a multitude? Nay, for this very thing most of all makes your might conspicuous, that you mix with the multitude and are not put to flight. As therefore the leaven then leavens the lump when it comes close to the meal, and not simply close, but so as to be actually mixed with it (for He said not, put, simply, but hid); so also ye, when you cleave to your enemies, and are made one with them, then shall you get the better of them. And as the leaven, though it be buried, yet is not destroyed, but little by little transmutes all into its own condition; of like sort will the event be here also, with respect to the gospel. Fear ye not then, because I said there would be much injurious dealing: for even so shall you shine forth, and get the better of all.
By "three measures," He meant many, since He customarily uses this number to represent a multitude.
But by three measures, here, He meant many, for He is wont to take this number for a multitude.
Do not be surprised that when speaking about the kingdom, He mentioned a small seed and leaven, for He was speaking with inexperienced and ignorant people who needed to be guided by such methods. They were so simple that even after all this, they still needed considerable explanation.
And marvel not, if discoursing about the kingdom, He made mention of a little seed and of leaven; for He was discoursing with men inexperienced and ignorant, and such as needed to be led on by those means. For so simple were they, that even after all this, they required a good deal of explanation.
Where are the children of the Greeks now? Let them learn Christ's power by seeing the truth of His deeds, and for both reasons let them worship Him—that He both predicted such a great thing and accomplished it. Yes, for it is He who put the power into the leaven. With this purpose He also mixed those who believe in Him with the multitude, so that we might share our wisdom with the rest. Let no one criticize us for being few in number. For the power of the gospel is great, and what has been leavened once becomes leaven again for what remains. Just as a spark, when it catches in wood, makes what has already been burned increase the flame and so spreads to the rest, so it is with the gospel. But He did not say fire, but leaven. Why might this be? Because in that case the whole effect is not from the fire alone, but partly from the wood that is kindled as well, but in this case the leaven does the whole work by itself.
Where now are the children of the Greeks? Let them learn Christ's power, seeing the verity of His deeds, and on either ground let them adore Him, that He both foretold so great a thing, and fulfilled it. Yea, for it is He that put the power into the leaven. With this intent He mingled also with the multitude those who believe in Him, that we might impart unto the rest of our wisdom. Let no one therefore reprove us for being few. For great is the power of the gospel, and that which has been once leavened, becomes leaven again for what remains. And as a spark, when it has caught in timber, makes what has been burnt up already increase the flame, and so proceeds to the rest; even so the gospel likewise. But He said not fire, but leaven. Why might this be? Because in that case the whole effect is not of the fire, but partly of the timber too that is kindled, but in this the leaven does the whole work by itself.
Now if twelve men leavened the whole world, imagine how great our baseness is, that when we are so many we are not able to correct those who remain—we who ought to be sufficient for ten thousand worlds and to become leaven to them. But someone may say, "They were apostles." So what? Were they not partakers with you? Were they not raised in cities? Did they not enjoy the same benefits? Did they not practice trades? What, were they angels? What, did they descend from heaven?
3. Now if twelve men leavened the whole world, imagine how great our baseness, in that when we being so many are not able to amend them that remain; we, who ought to be enough for ten thousand worlds, and to become leaven to them. But they, one may say, were apostles. And what then? Were they not partakers with you? Were they not brought up in cities? Did they not enjoy the same benefits? Did they not practise trades? What, were they angels? What, came they down from Heaven?
But they had signs, some will say. It was not the signs that made them admirable. How long will we use those miracles as excuses for our own negligence? Look at the company of the Saints—they did not shine because of those miracles. In fact, many who had actually cast out demons, because they practiced wickedness, instead of being admired, actually received punishment.
But they had signs, it will be said. It was not the signs that made them admirable. How long shall we use those miracles as cloaks for our own remissness? Behold the choir of the Saints, that they shone not by those miracles. Why, many who had actually cast out devils, because they wrought iniquity, instead of being admired, did even incur punishment.
And what was it, he will ask, that showed them to be great? Their contempt for wealth, their despising of glory, their freedom from worldly things. For if they had lacked these qualities and been slaves to their passions, even if they had raised ten thousand people from the dead, far from doing any good, they would have been considered deceivers. So it is their life, shining brightly in every way, that also draws down the grace of the Spirit.
And what can it be then, he will say, that showed them great? Their contempt of wealth, their despising glory, their freedom from worldly things. Since surely, had they wanted these qualities, and been slaves of their passions, though they had raised ten thousand dead, so far from doing any good, they would even have been accounted deceivers. Thus it is their life, so bright on all sides, which also draws down the grace of the Spirit.
What kind of miracle did John do that captured the attention of so many cities? As for the fact that he did no miraculous works, listen to the evangelist, who says, "John did no miracle." And what made Elijah admirable? Was it not his boldness before the king? His zeal for God? His voluntary poverty? His sheepskin garment, his cave, and his mountains? For he performed his miracles after all these things. And as for Job, what kind of miracle did he perform in the sight of the devil that amazed him? No miracle at all, but a life that shone and displayed endurance firmer than any adamant. What kind of miracle did David perform while still young that made God say, "I have found David the son of Jesse, a man after my own heart"? And Abraham, Isaac, and Jacob—what dead body did they raise? What leper did they cleanse? Don't you know that miracles, unless we are sober-minded, actually do harm in many cases? This is how many of the Corinthians were divided from one another; this is how many of the Romans were carried away with pride; this is how Simon was cast out. This is how the man who at one time desired to follow Christ was rejected when he was told, "The foxes have holes, and the birds of the air have nests." For each of these people—one pursuing the wealth that miracles bring, another pursuing the glory—fell away and perished. But care for practice and love of virtue, far from generating such desire, actually takes it away when it exists.
What manner of miracle did John work, that he fixed on himself the attention of so many cities? For as to the fact that he did no wondrous works, hear the evangelist, saying, John did no miracle. And whence did Elias become admirable? Was it not from his boldness towards the king? From his zeal towards God? From his voluntary poverty? From his garment of sheep's skin, and his cave, and his mountains? For his miracles he did after all these. And as to Job, what manner of miracle did he work in sight of the devil, that he was amazed at him? No miracle indeed, but a life that shone and displayed an endurance firmer than any adamant. What manner of miracle did David, yet being young, that God should say, I have found David the son of Jesse, a man after my own heart? Acts 13:22 And Abraham, and Isaac, and Jacob, what dead body did they raise? What leper did they cleanse? Do you not know that the miracles, except we be sober, do even harm in many cases? Thus many of the Corinthians were severed one from another; thus many of the Romans were carried away with pride; thus was Simon cast out. Thus he, who at a certain time had a desire to follow Christ, was rejected, when he had been told, The foxes have holes, and the birds of the air nests. Matthew 8:20 For each of these, one aiming at the wealth, another at the glory, which the miracles bring, fell away and perished. But care of practice, and love of virtue, so far from generating such a desire, does even take it away when it exists.
When Jesus was making laws for His own disciples, what did He say? Did He tell them to do miracles so that people would see them? Not at all. Instead, what did He say? "Let your light shine before men, that they may see your good works, and glorify your Father which is in Heaven" (Matthew 5:16). And when He spoke to Peter, He did not say, "If you love me, do miracles," but rather, "Feed my sheep" (John 21:16). And when He set Peter apart with James and John above all the other disciples, why did He do so? Was it because of their miracles? No, for all the disciples alike cleansed lepers and raised the dead, and He gave that same authority to all of them equally.
And Himself too, when He was making laws for His own disciples, what said He? Do miracles, that men may see you? By no means. But what? Let your light shine before men, that they may see your good works, and glorify your Father which is in Heaven. Matthew 5:16 And to Peter again He said not, If you love me, do miracles, but feed my sheep. John 21:16 And whereas He everywhere distinguishes him with James and John above all the rest, for what, I pray you, did He distinguish them? For their miracles? Nay, all alike cleansed the lepers, and raised the dead; and to all alike He gave that authority.
Where then did these people gain their advantage? From the virtue in their soul. Do you see how everywhere practice is required, and proof through works? For He says, "By their fruits you shall know them." And what commends our own life? Is it a display of miracles, or the perfection of an excellent way of life? Clearly it is the second. As for the miracles, they both originate from this and lead back to it. For the person who demonstrates an excellent life draws this gift to himself, and the person who receives the gift receives it for this purpose: to improve other people's lives. Even Christ worked those miracles for this end—that having made Himself credible through them and drawn people to Himself, He might bring virtue into our lives. This is why He places greater emphasis on this of the two. For He is not at all satisfied with signs alone, but He also threatens hell, promises a kingdom, lays down those striking laws, and orders all things to this end: that He may make us equal to the angels.
Whence then had these the advantage? From the virtue in their soul. Do you see how everywhere practice is required, and the proof by works? For by their fruits, says He, you shall know them. Matthew 7:16 And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both he that shows forth an excellent life, draws to himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.
And why do I say that Christ does everything for this purpose? Even you, if someone gave you the choice to raise the dead by His name or to die for His name, which of the two would you prefer? Isn't it obvious—the latter? Yet one is a miracle, the other is a work. And what if someone offered you the power to turn grass into gold, or the ability to despise all wealth as if it were grass—wouldn't you prefer the latter? And rightly so. For people would be drawn to this more than anything else. If they saw grass changed into gold, they would desire to acquire that power for themselves, just as Simon did, and the love of money would increase in them. But if they saw all of us scorning and disregarding gold as though it were grass, they would long ago have been freed from this disease.
And why say I, that Christ does all for this object? Why, even thou, should one give you your choice, to raise dead men by His name, or to die for His name; which I pray you, of the two would you rather accept? Is it not quite plain, the latter? And yet the one is a miracle, the other but a work. And what, if one offered you to make grass gold, or to be able to despise all wealth as grass, would you not rather accept this latter? And very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease.
Do you see that our practice has more power to do good? By practice I mean not your fasting, nor your spreading sackcloth and ashes under you, but rather if you despise wealth as it ought to be despised; if you are kindly affectioned, if you give your bread to the hungry, if you control anger, if you cast out vainglory, if you put away envy. This is how He Himself used to teach: for He says, "Learn of me, for I am meek and lowly in heart." He did not say, "for I fasted," although surely He might have spoken of the forty days, yet He does not say this; but rather, "I am meek and lowly in heart." And again, when sending them out, He did not say, "Fast," but "Eat of all that is set before you." With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses."
4. Do you see that our practice has more power to do good? By practice I mean, not your fasting, nor yet your strewing sackcloth and ashes under you, but if you despise wealth, as it ought to be despised; if you be kindly affectioned, if you give your bread to the hungry, if you control anger, if you cast out vainglory, if you put away envy. So He Himself used to teach: for, Learn of me, says He, for I am meek and lowly in heart. Matthew 11:29 He did not say, for I fasted, although surely He might have spoken of the forty days, yet He says not this; but, I am meek and lowly in heart. And again, when sending them out, He said not, Fast, but, Eat of all that is set before you. With regard to wealth, however, He required of them great strictness, saying, Provide not gold, or silver, or brass, in your purses. Matthew 10:9
I say all this not to disparage fasting—God forbid—but rather to commend it highly. But I am troubled when other duties are neglected and you think fasting alone is enough for salvation, even though it has only the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving, which hits a higher mark even than virginity.
And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, you think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.
Therefore, if you want to become equal to the apostles, nothing prevents you. For reaching this virtue alone is enough for you to fall short of them in no way. So let no one wait for miracles. For though the evil spirit is grieved when he is driven out of a body, he is much more grieved when he sees a soul delivered from sin. For indeed, this is his great power. This power caused Christ to die, so that He might put an end to it. Yes, for this brought in death; because of this all things have been turned upside down. If then you remove this, you have cut out the sinews of the devil, you have crushed his head, you have put an end to all his might, you have scattered his army, you have shown a sign greater than all signs.
Wherefore, if you desire to become equal to the apostles, there is nothing to hinder you. For to have arrived at this virtue only suffices for your not at all falling short of them. Let no one therefore wait for miracles. For though the evil spirit is grieved, when he is driven out of a body, yet much more so, when he sees a soul delivered from sin. For indeed this is his great power. Acts 8:10 This power caused Christ to die, that He might put an end to it. Yea, for this brought in death; by reason of this all things have been turned upside down. If then thou remove this, you have cut out the nerves of the devil, you have bruised his head, you have put an end to all his might, you have scattered his host, you have exhibited a sign greater than all signs.
These words are not mine, but belong to the blessed Paul. After he said, "Covet earnestly the best gifts, and yet show I unto you a more excellent way," he did not speak next about a sign, but about charity, which is the root of all our good things. So if we practice this, along with all the self-denial that flows from it, we will have no need of signs. On the other hand, if we do not practice it, we will gain nothing from the signs.
The saying is not mine, but the blessed Paul's. For when he had said, Covet earnestly the best gifts, and yet show I unto you a more excellent way; 1 Corinthians 12:31 he did not speak next of a sign, but of charity, the root of all our good things. If then we practise this, and all the self-denial that flows from it, we shall have no need of signs; even as on the other hand, if we do not practise it, we shall gain nothing by the signs.
With all this in mind, let us imitate the things by which the apostles became great. How did they become great? Listen to Peter saying, "Look, we have left everything and followed You; what then will we have?" Listen also to Christ saying to them, "You will sit on twelve thrones," and "Everyone who has left houses, or brothers, or father, or mother, will receive a hundredfold in this world and will inherit eternal life." Therefore, let us withdraw ourselves from all worldly things and dedicate ourselves to Christ, so that we may both be made equal to the apostles according to His promise and may enjoy eternal life. May we all attain this through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
Bearing in mind then all this, let us imitate those things whereby the apostles became great. And whereby did they become great? Hear Peter, saying, Behold we have forsaken all, and followed You; what shall we have therefore? Matthew 19:27 Hear also Christ saying to them, You shall sit upon twelve thrones, and, every one that has forsaken houses, or brethren, or father, or mother, shall receive an hundredfold in this world, and shall inherit everlasting life. From all worldly things, therefore, let us withdraw ourselves, and dedicate ourselves to Christ, that we may both be made equal to the apostles according to His declaration, and may enjoy eternal life; 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.