Opening
Matthew 13:53.
Matt. XIII. 53.
And it came to pass that when Jesus had finished these parables, He departed from there.
And it came to pass, that, when Jesus had finished these parables, He departed thence.
Why did He say "these"? Because He was going to speak other parables besides these. And why does He depart again? Because He wanted to sow the word everywhere.
Wherefore said He, these? Because He was to speak others besides. And wherefore, again, does He depart? Desiring to sow the word everywhere.
And when He had come into His own country, He taught them in their synagogue. Matthew 13:54
And when He had come into His own country, He taught them in their synagogue. Matthew 13:54
What does he call His country here? In my view, it's Nazareth. For it is said that He did not perform many mighty works there, but in Capernaum He did miracles. That is why He also said, "And you, Capernaum, which are exalted to heaven, will be brought down to hell; for if the mighty works that have been done in you had been done in Sodom, it would have remained until this day."
And what does he now call His country? As it seems to me, Nazareth. For He did not many mighty works there, Matthew 13:58 it is said, but in Capernaum He did miracles: wherefore He said also, And thou, Capernaum, which art exalted unto Heaven, shall be brought down to hell; for if the mighty works, which have been done in you, had been done in Sodom, it would have remained until this day. Matthew 11:23
But having come there, He held back somewhat in performing miracles—so as not to provoke them to greater envy, nor to condemn them more severely by making their unbelief worse. Yet He still put forth teaching that was no less wonderful than the miracles. For these utterly senseless people, when they should have marveled and been amazed at the power of His words, instead held Him in low regard because of the man who seemed to be His father. Yet we know they had many examples of such things in earlier times, where fathers of no importance had produced illustrious children. For David was the son of a certain humble farmer, Jesse; and Amos was the child of a goatherd and himself a goatherd; and Moses too, the lawgiver, had a father far inferior to himself. Therefore, when they should have worshiped and been amazed precisely because, being from such parents, He spoke such things—it being quite clear that this was not from human effort but from God's grace—instead, the very things for which they should have admired Him became the reasons they despised Him.
But having come there, while He slackens somewhat in His miracles; so as not to inflame them unto more envy, nor to condemn them more grievously, by the aggravation of their unbelief: He yet puts forth a doctrine, having no less of wonder in it than the miracles. For these utterly senseless men, when they ought to have marvelled, and to have been amazed at the power of His words, they on the contrary hold Him cheap, because of him who seemed to be His father; yet we know they had many examples of these things in the former times, and from fathers of no note had seen illustrious children. For so David was the son of a certain mean husbandman, Jesse; and Amos, the child of a goatherd, and himself a goatherd; Amos 7:14-15 and Moses too, the lawgiver, had a father very inferior to himself. When they therefore, for this especially, ought to adore and be amazed, that being of such parents He spoke such things, it being quite manifest, that so it was not of man's care, but of God's grace: yet they, what things they should admire Him for, for those they despise Him.
He also kept going to the synagogues regularly, so they wouldn't accuse Him even more of creating a division and opposing their established order by always staying in the wilderness. So being amazed and confused, they said, "Where did this man get this wisdom and these powers?" They called either the miracles "powers," or even the wisdom itself. "Isn't this the carpenter's son?" The greater the marvel, the more reason they had to be amazed. "Isn't His mother called Mary, and His brothers James, and Joses, and Simon, and Judas? And His sisters, aren't they all with us? Where did this man get all these things?" And they were offended by Him.
He is moreover continually frequenting the synagogues, lest if He were always abiding in the wilderness, they should the more accuse Him as making a schism, and fighting against their polity. Being amazed therefore, and in perplexity, they said, Whence has this man this wisdom, and these powers? either calling the miracles powers, or even the wisdom itself. Is not this the carpenter's son? Matthew 13:55 The greater then the marvel, and the more abundant the ground of amaze. Is not His mother called Mary, and His brethren James, and Joses, and Simon, and Judas? And His sisters, are they not all with us? Whence has this man these things? And they were offended in Him. Matthew 13:55-56
Do you see that it was in Nazareth where He was teaching? The text says, "Are not his brethren such and such?" And what about this? Actually, this especially should have led you to faith. But you see, envy is a worthless, low thing, and it often attacks itself. For the very things that were extraordinary and marvelous, and sufficient to win them over, were the things that offended them.
Do you see that Nazareth was where He was discoursing? Are not his brethren, it is said, such a one, and such a one? And what of this? Why, by this especially you ought to have been led on to faith. But envy you see is a poor base thing, and often falls foul of itself. For what things were strange and marvellous, and enough to have gained them over, these offended them.
What then does Christ say to them? "A prophet," he says, "is not without honor, except in his own country and in his own house," and he did not, it is said, do many mighty works because of their unbelief. But Luke says, "And he did not do many miracles there." Yet it would have been expected that he should have done them. For if the feeling of wonder toward him was gaining ground (for indeed even there he was marveled at), why did he not do them? Because he did not look to displaying himself, but to their benefit. Therefore when this did not succeed, he overlooked what concerned himself, in order not to increase their punishment.
What then says Christ unto them? A prophet, says He, is not without honor, save in his own country, and in his own house: and He did not, it is said, many mighty works, because of their unbelief. But Luke says, And He did not there many miracles. And yet it was to be expected He should have done them. For if the feeling of wonder towards Him was gaining ground (for indeed even there He was marvelled at), wherefore did He not do them? Because He looked not to the display of Himself, but to their profit. Therefore when this succeeded not, He overlooked what concerned Himself, in order not to aggravate their punishment.
And yet notice after how long a time He came to them, and after how great a display of miracles. But not even so did they endure it; instead they were inflamed again with envy.
And yet see after how long a time He came to them, and after how great a display of miracles: but not even so did they endure it, but were inflamed again with envy.
Why then did He still perform a few miracles? So that they could not say, "Physician, heal yourself." So that they could not say, "He is a hostile enemy to us and ignores His own people." So that they could not say, "If miracles had been performed, we too would have believed." Therefore He both performed them and stopped: the first, so that He might fulfill His own responsibility; the second, so that He might not condemn them even more.
Wherefore then did He yet do a few miracles? That they might not say, Physician, heal yourself. Luke 4:23 That they might not say, He is a foe and an enemy to us, and overlooks His own; that they might not say, If miracles had been wrought, we also should have believed. Therefore He both wrought them, and stayed: the one, that He might fulfill His own part; the other, that He might not condemn them the more.
And consider the power of His words in this at least: that even though they were possessed by envy, they still admired. And just as with regard to His works, they do not find fault with what is done, but invent causes that have no existence, saying, "In Beelzebub He casts out the devils"—in the same way here too, they find no fault with the teaching, but take refuge in the lowliness of His race.
And consider thou the power of His words, herein at least, that possessed as they were by envy, they did yet admire. And as with regard to His works, they do not find fault with what is done, but feign causes which have no existence, slaying, In Beelzebub He casts out the devils; even so here too, they find no fault with the teaching, but take refuge in the meanness of His race.
Notice, I ask you, the Master's gentleness—how He does not insult them, but says with great mildness, "A prophet is not without honor, except in his own country." And He did not even stop there, but added, "And in his own house." It seems to me that He made this addition with a veiled reference to His very own brothers.
But mark thou, I pray you, the Master's gentleness, how He reviles them not, but with great mildness says, A prophet is not without honor, save in his own country. And neither here did He stop, but added, And in his own house. To me it appears, that with covert reference to His very own brethren, He made this addition.
But in Luke He also gives examples of this, saying that Elijah did not come to his own people, but to the foreign widow; nor was any other leper healed by Elisha except the foreigner Naaman; and the Israelites neither received benefit nor gave benefit, but the foreigners did. And He says these things, indicating in every case their evil disposition, and that nothing new is happening in His case.
But in Luke He puts examples also of this, saying, that neither did Elias come unto His own, but to the stranger widow; neither by Eliseus was any other leper healed, but the stranger Naaman; Luke 4:25-27 and Israelites neither received benefit, nor conferred benefit, but the foreigners. And these things He says, signifying in every instance their evil disposition, and that in His case nothing new is taking place.
At that time Herod the tetrarch heard about the fame of Jesus. For King Herod, this man's father—the one who killed the children—was dead.
2. At that time Herod the tetrarch heard of the fame of Jesus. For Herod the king, this man's father, he that slew the children, was dead.
The evangelist mentions the time for a reason: to help you notice the tyrant's arrogance and carelessness. Herod didn't inquire about Christ at the beginning, but only after a very long time. This is typical of people in positions of power who are surrounded by great splendor—they learn such things late because they don't consider them important.
But not without a purpose does the evangelist signify the time, but to make you observe also the haughtiness of the tyrant, and his thoughtlessness, in that not at the beginning did he inform himself about Christ, but after a very long time. For such are they that are in places of power, and are encompassed with much pomp, they learn these things late, because they do not make much account of them.
Notice how great a thing virtue is: he was afraid of him even when dead, and out of his fear he speaks wisely even about a resurrection.
But mark thou, I pray you, how great a thing virtue is, that he was afraid of him even when dead, and out of his fear he speaks wisely even concerning a resurrection.
For it is mentioned that he said to his servants, "This is John, whom I killed. He has risen from the dead, and that is why these mighty powers are at work in him." (Matthew 14:2) Do you see how intense his fear was? Even then he did not dare to make this public, but only spoke about it to his own servants.
For he said, it is mentioned, unto his servants, This is John, whom I slew, he is risen from the dead, and therefore the mighty powers do work in him. Matthew 13:2 Do you see the intensity of his fear? For neither then did he dare to publish it abroad, but he still speaks but to his own servants.
But even this opinion was typical of a soldier and was absurd. For many others besides had risen from the dead, and no one had done anything of the kind. And his words seem to me to express both vanity and fear. For this is the nature of irrational souls—they often experience a mixture of opposite passions.
But yet even this opinion savored of the soldier, and was absurd. For many besides had risen from the dead, and no one had wrought anything of the kind. And his words seem to me to be the language both of vanity, and of fear. For such is the nature of unreasonable souls, they admit often a mixture of opposite passions.
But Luke says that the crowds were saying, "This is Elijah, or Jeremiah, or one of the old prophets," while he, as if claiming to say something wiser than the rest, made this assertion.
But Luke affirms that the multitudes said, This is Elias, or Jeremias, or one of the old prophets, but he, as uttering forsooth something wiser than the rest, made this assertion.
But it is likely that before this, when people said Jesus was John (for many had said this too), Herod had denied it and said, "I killed him," taking pride and boasting in it. For both Mark and Luke report that he said, "John I beheaded." But when the rumor became widespread, then he too says the same thing as the people.
But it is probable that before this, in answer to them that said He was John (for many had said this too), he had denied it, and said, I slew him, priding himself and glorying in it. For this both Mark and Luke report that he said, John I beheaded. But when the rumor prevailed, then he too says the same as the people.
The evangelist then tells us the story. And what might be his reason for not presenting it as a separate topic? Because all their effort was entirely devoted to telling what related to Christ, and they took on no additional work besides this, unless it would also contribute to the same purpose. Therefore they would not have mentioned this story now either, except for Christ's sake, and because Herod said, "John is risen again."
Then the evangelist relates to us also the history. And what might his reason be for not introducing it as a subject by itself? Because all their labor entirely was to tell what related to Christ, and they made themselves no secondary work besides this, except it were again to contribute to the same end. Therefore neither now would they have mentioned the history were it not on Christ's account, and because Herod said, John is risen again.
But Mark says that Herod greatly honored the man, even when he was being reproved by him. This shows how powerful virtue is.
But Mark says, that Herod exceedingly honored the man, and this, when reproved. Mark 6:20 So great a thing is virtue.
Then the story continues like this: Herod had arrested John, bound him, and put him in prison because of Herodias, his brother Philip's wife. John had told him, "It is not lawful for you to have her." And though Herod wanted to put John to death, he feared the people because they regarded him as a prophet. Matthew 14:3-5
Then his narrative proceeds thus: For Herod had laid hold on John, and bound him, and put him in prison, for Herodias' sake, his brother Philip's wife. For John said to him, It is not lawful for you to have her. And when he would have put him to death, he feared the people, because they counted him as a prophet. Matthew 13:3-5
And why does he not direct his words to her at all, but to the man? Because it depended more on him.
And wherefore does he not address his discourse at all to her, but to the man? Because it depended more on him.
But notice how he makes his accusation inoffensive, presenting it more as a recounting of events than as bringing a charge.
But see how inoffensive he makes his accusation, as relating a history rather than bringing a charge.
But when Herod's birthday was kept, it says, the daughter of Herodias danced before them and pleased Herod. What a diabolical celebration! What a satanic spectacle! What lawless dancing! And an even more lawless reward for the dancing. For a murder more impious than all murders was carried out, and the one who was worthy to be crowned and publicly honored was killed in the midst of it all, and the trophy of the devils was set on the table.
4. But when Herod's birth-day was kept, says he, the daughter of Herodias danced before them, and pleased Herod. Matthew 13:6 O diabolical revel! O satanic spectacle! O lawless dancing! And more lawless reward for the dancing. For a murder more impious than all murders was perpetrated, and he that was worthy to be crowned and publicly honored, was slain in the midst, and the trophy of the devils was set on the table.
And the means of the victory were also worthy of the deeds that were done. For
And the means too of the victory were worthy of the deeds done. For,
The daughter of Herodias, it is said, danced in the middle of the gathering and pleased Herod. Because of this, he swore an oath to give her whatever she would ask for. And she, having been instructed beforehand by her mother, said, "Give me here the head of John the Baptist on a platter." Matthew 14:6-8
The daughter of Herodias, it is said, danced in the midst, and pleased Herod. Whereupon he swore with an oath to give her whatsoever she would ask. And she being before instructed of her mother, said, Give me here John Baptist's head in a charger. Matthew 13:6-8
Her disgrace is twofold: first, that she danced, and second, that she pleased him—and pleased him so much that she obtained even murder as her reward.
Her reproach is twofold; first, that she danced, then that she pleased him, and so pleased him, as to obtain even murder for her reward.
Do you see how savage he was? How senseless? How foolish? He put himself under the obligation of an oath, while giving her full power over her request. But when he saw the evil that actually resulted, he was sorry, it is said—yet he had been the one who put him in prison in the first place. Why then is he sorry? Such is the nature of virtue: even among the wicked, it deserves admiration and praise. But what madness she showed! When she too should have admired him, and even bowed down to him for trying to right her wrong, she instead helped arrange the plot, laid a trap, and asked for a diabolical favor.
Do you see how savage he was? How senseless? How foolish? In putting himself under the obligation of an oath, while to her he gives full power over her request. But when he saw the evil actually ensuing, he was sorry, it is said; and yet in the first instance he had put him in bonds. Wherefore then is he sorry? Such is the nature of virtue, even among the wicked admiration and praises are its due. But alas for her madness! When she too ought to admire, yea, to bow down to him, for trying to redress her wrong, she on the contrary even helps to arrange the plot, and lays a snare, and asks a diabolical favor.
But he was afraid for the oath's sake, it is said, and for those who sat at the meal with him. Then why did you not fear what is more serious? Surely if you were afraid to have witnesses of your broken oath, you should have been much more afraid to have so many witnesses of such an unlawful murder.
But he was afraid for the oath's sake, it is said, and them that sat at meat with him. And how did you not fear that which is more grievous? Surely if you were afraid to have witnesses of your perjury, much more ought thou to fear having so many witnesses of a murder so lawless.
But I think many people are ignorant of the offense itself and where the murder originated, so I must explain this too, so you can learn the wisdom of the lawgiver. What was the ancient law that Herod trampled on but John defended? The wife of a man who died childless was to be given to his brother. Since death was an incurable evil and everything was arranged for the sake of life, He made a law that the living brother should marry her and should name the child that was born after the dead man, so that his household would not completely perish. For if the dead man were not even to leave children, which is the greatest comfort in the face of death, the grief would be without relief. Therefore you see, the lawgiver devised this consolation for those who were naturally deprived of children, and commanded that the offspring be counted as belonging to the other.
But as I think many are ignorant of the grievance itself, whence the murder had its origin, I must declare this too, that you may learn the wisdom of the lawgiver. What then was the ancient law, which Herod indeed trampled on, but John vindicated? The wife of him that died childless was to be given to his brother. Deuteronomy 25:5 For since death was an incurable ill, and all was contrived for life's sake; He makes a law that the living brother should marry her, and should call the child that is born by the name of the dead, so that his house should not utterly perish. For if the dead were not so much as to leave children, which is the greatest mitigation of death, the sorrow would be without remedy. Therefore you see, the lawgiver devised this refreshment for those who were by nature deprived of children, and commanded the issue to be reckoned as belonging to the other.
When there was a child, however, this marriage was no longer allowed. Why not? someone might ask, because if it was lawful for another man, it would be even more lawful for the brother. Not at all. For God wanted people's blood relationships to extend outward and the sources of our mutual concern for one another to be multiplied.
But when there was a child, this marriage was no longer permitted. And wherefore? one may say, for if it was lawful for another, much more for the brother. By no means. For He will have men's consanguinity extended, and the sources multiplied of our interest in each other.
Why then, when someone died without children, didn't just anyone marry the widow? Because the child would not be considered the deceased man's offspring. But when his brother fathered it, this legal fiction became believable. And besides, any other man had no compelling obligation to build up the dead man's household, but the brother had incurred this duty through family relationship.
Why then, in the case also of death without offspring, did not another marry her? Because it would not so be accounted the child of the departed; but now his brother begetting it, the fiction became probable. And besides, any other man had no constraining call to build up the house of the dead, but this had incurred the claim by relationship.
Since Herod had married his brother's wife while she had a child, John rebukes him for this, and he does so with moderation, demonstrating both his boldness and his thoughtfulness at the same time.
Forasmuch then as Herod had married his brother's wife, when she had a child, therefore John blames him, and blames him with moderation, showing together with his boldness, his consideration also.
But notice, I ask you, how the whole scene was devilish. First, it arose from drunkenness and luxury, so nothing good could come from it. Second, the spectators there were corrupt, and the host of the banquet was the worst offender of all. Third, there was irrational pleasure. Fourth, the girl—because of whom the marriage was unlawful—who should have hidden herself, as if her mother were dishonored by her, comes forward making a spectacle of herself and surpassing all prostitutes, though she was a virgin.
But mark thou, I pray you, how the whole theatre was devilish. For first, it was made up of drunkenness and luxury, whence nothing healthful could come. Secondly, the spectators in it were depraved, and he that gave the banquet the worst transgressor of all. Thirdly, there was the irrational pleasure. Fourthly, the damsel, because of whom the marriage was illegal, who ought even to have hid herself, as though her mother were dishonored by her, comes making a show, and throwing into the shade all harlots, virgin as she was.
And the timing itself adds significantly to the condemnation of this terrible act. For when he should have been thanking God that on that day He had brought him into the world, instead he commits these lawless deeds. When he should have been freeing someone in chains, instead he adds murder to imprisonment.
And the time again contributes no little to the reproof of this enormity. For when he ought to be thanking God, that on that day He had brought him to light, then he ventures upon those lawless acts. When one in chains ought to have been freed by him, then he adds slaughter to bonds.
Listen, you unmarried women, and you married women too—all of you who participate in such shameful behavior at other people's weddings, leaping and dancing and dishonoring our common human nature. Listen, you men as well, all of you who attend those banquets full of waste and drunkenness, and fear the trap of the evil one. For indeed, the devil seized that wretched man so powerfully at that moment that he even swore to give half of his kingdom. This is what Mark reports: "He swore to her, 'Whatever you ask of me, I will give it to you, up to half of my kingdom.'" Mark 6:23
Hearken, you virgins, or rather ye wives also, as many as consent to such unseemliness at other person's weddings, leaping, and bounding, and disgracing our common nature. Hearken, you men too, as many as follow after those banquets, full of expense and drunkenness, and fear ye the gulf of the evil one. For indeed so mightily did he seize upon that wretched person just then, that he swore even to give the half of his kingdom: this being Mark's statement, He swore unto her, Whatsoever you shall ask of me, I will give it you, unto the half of my kingdom. Mark 6:23
Such was the value he placed on his royal power; he was so completely enslaved by his passion that he gave up his kingdom for a dance, vilifying, reviling, and insulting. But the saints do not act this way; on the contrary, they mourn for those who sin, rather than curse them.
Such was the value he set upon his royal power; so was he once for all made captive by his passion, as to give up his kingdom for a dance. vilifying, reviling, insulting. But not so the saints; they on the contrary mourn for such as sin, rather than curse them.
Let us do this as well, and let us weep for Herodias and for those who imitate her. Many such festivities take place even now, and though John is not killed, the members of Christ are—and in a far more serious way. For the dancers of our time do not ask for a head on a platter, but for the souls of those who sit at the feast. By enslaving them and leading them to unlawful desires, and surrounding them with prostitutes, they do not cut off the head but kill the soul, making them adulterers, morally corrupted, and sexually immoral.
8. This then let us also do, and let us weep for Herodias, and for them that imitate her. For many such revels now also take place, and though John be not slain, yet the members of Christ are, and in a far more grievous way. For it is not a head in a charger that the dancers of our time ask, but the souls of them that sit at the feast. For in making them slaves, and leading them to unlawful loves, and besetting them with harlots, they do not take off the head, but slay the soul, making them adulterers, and effeminate, and whoremongers.
You cannot tell me that when you are full of wine and drunk, and looking at a woman who is dancing and speaking shameful words, you feel nothing toward her and are not driven toward sexual immorality, overcome by your lust. No, that terrible thing happens to you—you make the members of Christ members of a prostitute.
For you will not surely tell me, that when full of wine, and drunken, and looking at a woman who is dancing and uttering base words, thou dost not feel anything towards her, neither art hurried on to profligacy, overcome by your lust. Nay, that awful thing befalls you, that you makest the members of Christ members of an harlot. 1 Corinthians 6:15
For even though Herodias's daughter may not be present, the devil who danced in her person back then also leads his choruses in these women now, and leaves with the souls of those guests taken captive.
For though the daughter of Herodias be not present, yet the devil, who then danced in her person, in theirs also holds his choirs now, and departs with the souls of those guests taken captive.
But even if you can avoid drunkenness, you still participate in another very serious sin, since such parties are also filled with much robbery. For I urge you, do not look at the foods that are set before them or at the cakes, but consider where they come from, and you will see that they are gathered through oppression, greed, violence, and theft.
But if you are able to keep clear of drunkenness, yet are you partakers of another most grievous sin; such revels being also full of much rapine. For look not, I pray you, on the meats that are set before them, nor on the cakes; but consider whence they are gathered, and you will see that it is of vexation, and covetousness, and violence, and rapine.
You might say, "Well, our feasts don't come from such sources." God forbid they should—I certainly don't want that to be the case. Nevertheless, even if they are free from these problems, our expensive banquets are still not beyond criticism. Listen, in any case, to how the prophet condemns them even apart from these issues, saying: "Woe to them that drink wine racked off, and anoint themselves with the chief ointments." Do you see how He criticizes luxury itself? For here He is not charging them with covetousness, but only with prodigality.
Nay, ours are not from such sources, one may say. God forbid they should be: for neither do I desire it. Nevertheless, although they be clear of these, not even so are our costly feasts freed from blame. Hear, at all events, how even apart from these things the prophet finds fault with them, thus speaking, Woe to them that drink wine racked off, and anoint themselves with the chief ointments. Do you see how He censures luxury too? For it is not covetousness which He here lays to their charge, but prodigality only.
You eat too much, while Christ lacks even what He needs. You have various fancy cakes, while He doesn't even have dry bread. You drink Thasian wine, but you haven't given Him so much as a cup of cold water when He is thirsty. You lie on a soft, embroidered bed, while He is dying from the cold.
And you eat to excess, Christ not even for need; thou various cakes, He not so much as dry bread; you drink Thasian wine, but on Him you have not bestowed so much as a cup of cold water in His thirst. You are on a soft and embroidered bed, but He is perishing with the cold.
Therefore, even if these feasts are free from greed, they are still cursed, because while you do everything to excess, you do not give Him even what He needs—and you live in luxury using things that belong to Him. If you were the guardian of a child and took control of his property but then neglected him when he was in desperate need, you would face countless accusers and suffer the punishment appointed by law. So now, having taken control of Christ's possessions and wasting them for no purpose, do you not think you will have to give an account?
Wherefore, though the banquets be clear from covetousness, yet even so are they accursed, because, while for your part you do all in excess, to Him you give not even His need; and that, living in luxury upon things that belong to Him. Why, if you were guardian to a child, and having taken possession of his goods, were to neglect him in extremities, you would have ten thousand accusers, and would suffer the punishment appointed by the laws; and now having taken possession of the goods of Christ, and thus consuming them for no purpose, do you not think you will have to give account?
And I do not say these things about those who bring prostitutes to their tables (for I have nothing to say to them, just as I have nothing to say to dogs), nor about those who cheat some people while indulging others (for I have nothing to do with them either, just as I have nothing to do with pigs and wolves). Rather, I am speaking about those who enjoy their own possessions but do not share them with others—those who spend their inheritance carelessly. For even these people are not free from criticism. For tell me, how will you escape reproach and blame when your parasite is pampered, and the dog standing beside you is fed, but Christ seems to you not even worthy of equal treatment? When the one receives so much just for making you laugh, but the other receives not even the smallest fraction of that for the sake of the Kingdom of Heaven? And while the parasite goes away filled for saying something clever, this Man—who has taught us what we would have been no better than dogs had we not learned it—is He considered unworthy of even the same treatment as such a person?
9. And these things I say not of those who introduce harlots to their tables (for to them I have nothing to say, even as neither have I to the dogs), nor of those who cheat some, and pamper others (for neither with them have I anything to do, even as I have not with the swine and with the wolves); but of those who enjoy indeed their own property, but do not impart thereof to others; of those who spend their patrimony at random. For neither are these clear from reprehension. For how, tell me, will you escape reprov ing and blame, while your parasite is pampered, and the dog that stands by you, but Christ's worth appears to you even not equal to theirs? When the one receives so much for laughter's sake, but the other for the Kingdom of Heaven not so much as the smallest fraction thereof. And while the parasite, on saying something witty, goes away filled; this Man, who has taught us, what if we had not learned we should have been no better than the dogs — is He counted unworthy of even the same treatment with such an one?
Does this make you shudder when you hear it? Then shudder at the reality of it. Drive out the parasites and make Christ sit down at your table instead. If He shares your salt and your table, He will be gentle when He judges you. He knows how to respect a man's table. Yes, if even robbers understand this, how much more does the Lord. Think, for example, of that prostitute—how He declared her righteous at a table and rebuked Simon, saying, "You gave me no kiss" (Luke 7:45). I tell you, if He feeds you when you are not doing these things, how much more will He reward you when you do them. Do not look at the poor man and see only that he comes to you filthy and dirty, but realize that Christ is entering your house through him. Stop being so harsh and cruel with your words, which you even use to slander those who come to you, calling them frauds, lazy, and other names even worse than these.
Do you shudder at being told it? Shudder then at the realities. Cast out the parasites, and make Christ to sit down to meat with you. If He partake of your salt, and of your table, He will be mild in judging you: He knows how to respect a man's table. Yea, if robbers know this, much more the Lord. Think, for instance, of that harlot, how at a table He justified her, and upbraids Simon, saying, You gave me no kiss. Luke 7:54 I say, if He feed you, not doing these things, much more will He reward you, doing them. Look not at the poor man, that he comes to you filthy and squalid, but consider that Christ by him is setting foot in your house, and cease from your fierceness, and your relentless words, with which you are even aspersing such as come to you, calling them impostors, idle, and other names more grievous than these.
And consider this as you are speaking: what kind of work do these parasites actually accomplish? How do they benefit your household? Do they truly make your dinner enjoyable for you? Enjoyable by being beaten and using foul language? No, what could be more unpleasant than this—when you strike someone made in God's likeness and draw your own enjoyment from insulting him, turning your house into a theater and filling your banquet with stage-players, while you, though well-born and free, imitate the actors with their shaven heads? For among them too there is laughter and crude violence.
And think, when you are talking so, of the parasites; what kind of works do they accomplish? In what respect do they profit your house? Do they really make your dinner pleasant to you? Pleasant, by their being beaten and saying foul words? Nay, what can be more unpleasing than this, when you smite him that is made after God's likeness, and from your insolence to him gatherest enjoyment for yourself, making your house a theatre, and filling your banquet with stage-players, thou who art well born and free imitating the actors with their heads shaven? For among them too is laughter, and rude blows.
So you call these things pleasure, I ask you, when they deserve many tears, much mourning and lamentation? And when it would be right to urge them toward a good life, to give timely advice, do you instead lead them to perjuries and disorderly language, and call this thing a delight? And what brings hell, do you consider a subject of pleasure? Yes, and when they run out of witty sayings, they pay the entire bill with oaths and false swearing. Are these things then worthy of laughter, and not of lamentations and tears? No, who with understanding would say so?
These things then do you call pleasure, I pray you, which are deserving of many tears, of much mourning and lamentation? And when it were fit to urge them to a good life, to give timely advice, do you lead them on to perjuries, and disorderly language, and call the thing a delight? And that which procures hell, do you account a subject of pleasure? Yea, and when they are at a loss for witty sayings, they pay the whole reckoning with oaths and false swearing. Are these things then worthy of laughter, and not of lamentations and tears? Nay, who would say so, that has understanding?
And I say this not to forbid you from feeding them, but not for such a purpose. Rather, let their support have the motive of kindness, not of cruelty; let it be compassion, not insult. Because he is a poor man, feed him; because Christ is fed, feed him; not for introducing satanic sayings and disgracing his own life. Do not look at him laughing outwardly, but examine his conscience, and then you will see him uttering ten thousand curses against himself, and groaning, and wailing. And if he does not show it, this also is because of you.
And this I say, not forbidding them to be fed, but not for such a purpose. Nay, let their maintenance have the motive of kindness, not of cruelty; let it be compassion, not insolence. Because he is a poor man, feed him; because Christ is fed, feed him; not for introducing satanical sayings, and disgracing his own life. Look not at him outwardly laughing, but examine his conscience, and then you will see him uttering ten thousand imprecations against himself, and groaning, and wailing. And if he do not show it, this also is due to you.
Let the people who eat with you at your meals be men who are poor and free, not people who break their oaths or actors from the theater. If you must ask them for something in return for their food, tell them that if they see anything wrong being done, they should rebuke it, give warnings, and help you care for your household and manage your servants. Do you have children? Let these poor men be like additional fathers to them, let them share your responsibility with you, let them give you the kind of benefits that God loves. Involve them in a spiritual kind of business. And if you see someone needing protection, tell them to help, command them to serve. Use these poor men to find strangers who need help, use them to clothe the naked, use them to send aid to the prison, and put an end to other people's troubles.
10. Let the companions of your meals then be men that are poor and free, not perjured persons, nor stage-players. And if you must needs ask of them a requital for their food, enjoin them, should they see anything done that is amiss, to rebuke, to admonish, to help you in your care over your household, in the government of your servants. Have you children? Let these be joint fathers to them, let them divide your charge with you, let them yield you such profits as God loves. Engage them in a spiritual traffic. And if you see one needing protection, bid them succor, command them to minister. By these do thou track the strangers out, by these clothe the naked, by these send to the prison, put an end to the distresses of others.
Let them repay you for their food with this kind of return, which benefits both you and them and brings no condemnation with it.
Let them give you, for their food, this requital, which profits both you and them, and carries with it no condemnation.
By doing this, friendship is also strengthened. For as things stand now, though they appear to be loved, they are still ashamed, feeling they live in your house without purpose. But if they accomplish these tasks, they will be in a better situation, and you will take more satisfaction in supporting them, knowing you are not spending your money fruitlessly. They in turn will live with you in confidence and proper freedom, and your house will become a church to you instead of a theater, and the devil will be driven out, and Christ will enter, along with the choir of angels. For where Christ is, the angels are also there, and where Christ and the angels are, there is Heaven, and there is a light brighter than the sun.
Hereby friendship also is more closely riveted. For now, though they seem to be loved, yet for all that they are ashamed, as living without object in your house; but if they accomplish these purposes, both they will be more pleasantly situated, and you will have more satisfaction in maintaining them, as not spending your money without fruit; and they again will dwell with you in boldness and due freedom, and your house, instead of a theatre, will become to you a church, and the devil will be put to flight, and Christ will enter, and the choir of the angels. For where Christ is, there are the angels too, and where Christ and the angels are, there is Heaven, there is a light more cheerful than this of the sun.
And if you want to receive yet another comfort through them, tell them when you have leisure to take their books and read the divine law. They will have more pleasure in serving you in this way than in the other. For these things bring honor to both you and them, but those other things bring disgrace upon everyone together—upon you as a violent person and a drunkard, upon them as miserable and gluttonous. For if you feed them in order to insult them, it is worse than if you had killed them; but if for their good and benefit, it is more useful than if you had saved them from being led to execution. And now you dishonor them more than your servants, and your servants enjoy more freedom of speech and peace of mind than they do; but then you will make them equal to the angels.
And if you would reap yet another consolation through their means, command them, when you are at leisure, to take their books and read the divine law. They will have more pleasure in so ministering to you, than in the other way. For these things add respect both to you and to them, but those bring disgrace upon all together; upon you as an insolent person and a drunkard, upon them as wretched and gluttonous. For if you feed in order to insult them, it is worse than if you had put them to death; but if for their good and profit, it is more useful again than if you had brought them back from their way to execution. And now indeed thou dost disgrace them more than your servants, and your servants enjoy more liberty of speech, and freedom of conscience, than they do; but then you will make them equal to the angels.
Set both them and yourself free, and stop calling them parasites—instead call them companions at your table. Get rid of the label "flatterers" and give them the title of friends instead. This is exactly why God created our friendships—not to harm those who love and are loved, but for their good and benefit.
Set free therefore both them and your own self, and take away the name of parasite, and call them companions of your meals; cast away the appellation of flatterers, and bestow on them that of friends. With this intent indeed did God make our friendships, not for evil to the beloved and loving, but for their good and profit.
But these friendships are more harmful than any hostility. For by our enemies, if we choose, we can even be benefited; but by these we must necessarily be harmed, without question. Do not keep friends who teach you harm; do not keep friends who love your table more than your friendship. For all such people, if you cut back on your lavish lifestyle, will cut back on their friendship too; but those who associate with you for the sake of virtue remain constantly, enduring every change.
But these friendships are more grievous than any enmity. For by our enemies, if we will, we are even profited; but by these we must needs be harmed, no question of it. Keep not then friends to teach you harm; keep not friends who are enamored rather of your table than of your friendship. For all such persons, if you retrench your good living, retrench their friendship too; but they that associate with you for virtue's sake, remain continually, enduring every change.
And besides, the class of parasites often takes revenge on you and brings you a bad reputation. For this reason I know many respectable people have gotten bad reputations, and some have been slandered for sorcery, some for adultery and corrupting young people. Since they have no work to do but spend their own lives uselessly, the crowd suspects their service is the same as that of corrupt young men.
And besides, the race of the parasites does often take revenge upon you, and bring upon you an ill fame. Hence at least I know many respectable persons to have got bad characters, and some have been evil reported of for sorceries, some for adulteries and corrupting of youths. For whereas they have no work to do, but spend their own life unprofitably; their ministry is suspected by the multitude as being the same with that of corrupt youths.
So, to free ourselves from both bad reputations and, above all, from the hell that is coming, and to do the things that please God, let us put an end to this devilish practice. Then, whether we eat or drink, we may do everything for the glory of God, and enjoy the glory that comes from Him. May we all attain this through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and power, now and always, and forever and ever. Amen.
Therefore, delivering ourselves both from evil report, and above all from the hell that is to come, and doing the things that are well-pleasing to God, let us put an end to this devilish custom, that both eating and drinking we may do all things to the glory of God, 1 Corinthians 10:31 and enjoy the glory that comes from Him; unto which may we all attain, 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.