Opening
Matthew 16:24.
Matt. XVI. 24.
Then Jesus said to his disciples, "If anyone wants to come after me, let him renounce himself, take up his cross, and follow me."
Then said Jesus unto His disciples, If any man will come after me, let him renounce himself, and take up his cross and follow me.
When did Jesus say this? It was when Peter said, "May this never happen to You," and Jesus responded, "Get behind me, Satan." He was not content with simply rebuking Peter. He wanted to show even more clearly both how excessive Peter's words were and how beneficial His passion would be. So He says, in effect: Your message to me is "May this never happen to You," but my message to you is this: Not only is it harmful and destructive for you to try to stop me and to be upset about my Passion, but you will not even be able to be saved unless you yourself are constantly ready to face death.
Then; when? When Peter said, Be it far from You, this shall not be unto You; and was told, Get behind me, Satan. Matthew 16:22-23 For He was by no means satisfied with the mere rebuke, but, willing also more abundantly to show both the extravagance of what Peter had said, and the benefit of His passion, He says, Your word to me is, Be it far from You, this shall not be unto You: but my word to you is, Not only is it hurtful to you, and destructive, to hinder me and to be displeased at my Passion, but it will be impossible for you even to be saved, unless you yourself too be continually prepared for death.
Thus, to prevent them from thinking His suffering was unworthy of Him, He teaches them the benefit of it not only through what had already happened, but also through what was still to come. So in John first, He says, "Except the grain of wheat fall into the ground and die, it abides alone; but if it die, it brings forth much fruit" (John 12:24). But here He develops this more fully, bringing forward the statement that it is fitting to die not only concerning Himself but concerning them also. For the benefit is so great that even in your case, unwillingness to die is harmful, but being ready for it is good.
Thus, lest they should think His suffering unworthy of Him, not by the former things only, but also by the events that were coming on, He teaches them the gain thereof. Thus in John first, He says, Except the grain of wheat fall into the ground and die, it abides alone; but if it die, it brings forth much fruit; John 12:24 but here more abundantly working it out, not concerning Himself only does He bring forward the statement that it is meet to die, but concerning them also. For so great is the profit thereof, that in your case also unwillingness to die is grievous, but to be ready for it, good.
He makes this clear through what follows, but for now He focuses on just one aspect. And notice how He also makes His message unobjectionable: He doesn't say at all, "whether you want to or not, you must suffer this," but rather what does He say? "If any man will come after me." I don't force anyone, I don't compel anyone, but I make each person master of his own choice. That's why I say "if any man will." For I'm calling you to good things, not to evil or burdensome things, not to punishment and vengeance that would require me to compel you. No, the nature of the thing itself is enough to attract you.
This however He makes clear by what follows, but for the present He works it out on one side only. And see how He also makes His discourse unexceptionable: not saying at all, whether you will, or no, you must suffer this, but how? If any man will come after me. I force not, I compel not, but each one I make lord of his own choice; wherefore also I say, 'If any man will.' For to good things do I call you, not to things evil, or burdensome; not to punishment and vengeance, that I should have to compel. Nay, the nature of the thing is alone sufficient to attract you.
Now, by saying this, He drew them to Himself all the more. For someone who uses compulsion often drives people away, but someone who leaves the hearer to choose attracts him more. For persuasion is a mightier thing than force. That is why He Himself said, "If any man will." For the good things I give you, He says, are so great that people should run to them of their own accord. If someone were giving gold and offering a treasure, he would not need to use force to invite people. And if that invitation requires no compulsion, how much more this invitation to the good things in the Heavens. For if the nature of the thing itself does not persuade you to run to it, you are not worthy to receive it at all, nor will you truly understand what you have received, even if you should receive it.
Now, thus saying, He drew them unto Him the more. For he indeed that uses compulsion oftens turns men away, but he that leaves the hearer to choose attracts him more. For soothing is a mightier thing than force. Wherefore even He Himself said, If any man will. For great, says He, are the good things which I give you, and such as for men even to run to them of their own accord. For neither if one were giving gold, and offering a treasure, would he invite with force. And if that invitation be without compulsion, much more this, to the good things in the Heavens. Since if the nature of the thing persuade you not to run, you are not worthy to receive it at all, nor if you should receive it, will you well know what you have received.
Therefore Christ does not compel but urges, showing us mercy. For since they seemed to be grumbling a great deal, being inwardly disturbed at what He said, He says: There is no need for disturbance or trouble. If you do not consider what I have mentioned to be a source of countless blessings, even when it happens to you yourselves, I use no force, nor do I compel. But if anyone is willing to follow, that person I call.
Wherefore Christ compels not, but urges, sparing us. For since they seemed to be murmuring much, being secretly disturbed at the saying, He says, No need of disturbance or of trouble. If you do not account what I have mentioned to be a cause of innumerable blessings, even when befalling yourselves, I use no force, nor do I compel, but if any be willing to follow, him I call.
Do not imagine that what you are now doing—attending to me—is what it means to follow me. You will need many toils and many dangers if you are going to come after me. Peter, you should not think that just because you have confessed me as Son of God, you should therefore only expect crowns and suppose this is enough for your salvation, and from now on enjoy security as if you had done everything. For even though it is in my power, as Son of God, to prevent you from experiencing any trial of those hardships at all, this is not my will—for your sake, so that you too may contribute something and be more approved.
For do not by any means imagine that this is your following of me; I mean, what ye now do attending upon me. You have need of many toils, many dangers, if you are to come after me. For you ought not, O Peter, because you have confessed me Son of God, therefore only to expect crowns, and to suppose this enough for your salvation, and for the future to enjoy security, as having done all. For although it be in my power, as Son of God, to hinder you from having any trial at all of those hardships; yet such is not my will, for your sake, that you may yourself too contribute something, and be more approved.
For example, if someone were a judge at the games and had a friend competing, he would not want to crown him merely as a favor, but also for his own hard work—and especially because he loves him. In the same way, Christ also wants those whom He loves most to prove themselves by their own efforts as well, and not by His help alone.
For so, if one were a judge at the games, and had a friend in the lists, he would not wish to crown him by favor only, but also for his own toils; and for this reason especially, because he loves him. Even so Christ also; whom He most loves, those He most of all will have to approve themselves by their own means also, and not from His help alone.
But notice how at the same time He makes His statement not burdensome. For He does not surround them only with fear, but He also sets forth the teaching generally to the world, saying, If anyone wishes, whether woman or man, ruler or subject, let him come by this way.
But see how at the same time He makes His saying not a grievous one. For He does by no means compass them only with His terror, but He also puts forth the doctrine generally to the world, saying, If any one will, be it woman or man, ruler or subject, let him come this way.
And although he seems to have spoken only one thing, his sayings are actually three: Let him renounce himself, and Let him bear his cross, and Let him follow me. Two of them are joined together, but one stands by itself.
2. And though he seem to have spoken but one single thing, yet His sayings are three, Let him renounce himself, and Let him bear his cross, and Let him follow me; and two of them are joined together, but the one is put by itself.
But let us first consider what it means to deny oneself. Let us first learn what it is to deny another person, and then we will understand what it may be to deny oneself. What, then, does it mean to deny another? When someone denies another person—for example, a brother, a servant, or anyone else—if he sees that person being beaten, bound, led to execution, or suffering in any way, he does not stand with him, does not help him, is not moved, feels nothing for him, since he has completely separated himself from him. In the same way, Christ wants us to disregard our own body, so that whether people scourge us, banish us, burn us, or do anything else to us, we should not spare it. For this is what it means to spare it. Even fathers spare their children in this way: when they entrust them to teachers, they command the teachers not to spare them.
But let us see first what it can be to deny one's self. Let us learn first what it is to deny another, and then we shall know what it may be to deny one's self. What then is it to deny another? He that is denying another — for example, either brother, or servant, or whom you will, — should he see him either beaten, or bound, or led to execution, or whatever he may suffer, stands not by him, does not help him, is not moved, feels nothing for him, as being once for all alienated from him. Thus then He will have us disregard our own body, so that whether men scourge, or banish, or burn, or whatever they do, we may not spare it. For this is to spare it. Since fathers too then spare their offspring, when committing them to teachers, they command not to spare them.
So also Christ; He did not say, "Let him not spare himself," but very strictly, "Let him renounce himself." That is, let him have nothing to do with himself, but give himself up to all dangers and conflicts, and let him feel as though another person were suffering it all.
So also Christ; He said not, Let him not spare himself, but very strictly, Let him renounce himself; that is, let him have nothing to do with himself, but give himself up to all dangers and conflicts; and let him so feel, as though another were suffering it all.
And He did not say, "Let him deny," but "Let him renounce"—even by this small addition showing again how very far it goes. For this latter is more than the former.
And He said not, Let him deny, but Let him renounce; even by this small addition intimating again, how very far it goes. For this latter is more than the former.
And let him take up his cross. This follows from what came before. To prevent you from thinking that words, insults, and reproaches are the full extent of our self-renunciation, He also explains how far one should renounce oneself—that is, all the way to death, and a shameful death at that. This is why He didn't say, "Let him renounce himself unto death," but rather, "Let him take up his cross"—indicating the shameful death, and not just once or twice, but throughout one's entire life. Yes, He says, carry this death with you constantly and be ready for slaughter every day. Many people have indeed despised riches, pleasure, and glory, but have not despised death—they still feared danger. But I, He says, want my champion to struggle even to the point of bloodshed, and for the finish line of his race to reach all the way to slaughter. So even if one must face death—a shameful death, a cursed death, and one based on false accusations—we must endure all things nobly and even rejoice in being falsely accused.
And let him take up his cross. This arises out of the other. For to hinder your supposing that words, and insults, and reproaches are to be the limits of our self-renunciation, He says also how far one ought to renounce one's self; that is, unto death, and that a reproachful death. Therefore He said not, Let him renounce himself unto death, but, Let him take up his cross; setting forth the reproachful death; and that not once, nor twice, but throughout all life one ought so to do. Yea, says He, bear about this death continually, and day by day be ready for slaughter. For since many have indeed contemned riches, and pleasure, and glory, but death they despised not, but feared dangers; I, says He, will that my champion should wrestle even unto blood, and that the limits of his course should reach unto slaughter; so that although one must undergo death, death with reproach, the accursed death, and that upon evil surmise, we are to bear all things nobly, and rather to rejoice in being suspected.
And let him follow me. It is possible for someone to suffer without following Him, when they do not suffer for His sake (for robbers often suffer terribly, as do tomb-raiders and sorcerers). To prevent you from thinking that the mere nature of your sufferings is enough, He adds the reason for these sufferings.
And let him follow me. That is, it being possible for one to suffer, yet not to follow Him, when one does not suffer for Him (for so robbers often suffer grievously, and violaters of tombs, and sorcerers); to hinder your supposing that the mere nature of your calamities is sufficient, He adds the occasion of these calamities.
And what is it? The purpose is that, by doing this and suffering, you may follow Him—that you may undergo all things for His sake, and that you may possess the other virtues as well. For this too is expressed by "Let him follow me": to demonstrate not only fortitude, which is exercised in our calamities, but also temperance, moderation, and all self-restraint. This is what it truly means to follow—to give attention to the other virtues as well, and to suffer all things for His sake.
And what is it? In order that, so doing and suffering, you may follow Him; that for Him you may undergo all things; that you may possess the other virtues also. For this too is expressed by Let him follow me; so as to show forth not fortitude only, such as is exercised in our calamities, but temperance also, and moderation, and all self-restraint. This being properly to follow, the giving heed also to the other virtues, and for His sake suffering all.
There are people who follow the devil even to the point of enduring all this, and who give up their own lives for his sake. But we do this for Christ, or rather for our own sakes. They do it to harm themselves both in this life and in the next, but we do it so that we may gain both lives.
For there are who follow the devil even to the endurance of all this, and for his sake give up their own lives; but we for Christ, or rather for our own sakes: they indeed to harm themselves both here and there; but we, that we may gain both lives.
How then is it not extreme dullness to fail to show forth even the same fortitude as those who perish, especially when we are to reap from it so many crowns? Yet with us Christ Himself is surely present to be our help, but with them no one.
How then is it not extreme dullness, not to show forth even the same fortitude with them that perish; and this, when we are to reap from it so many crowns? Yet with us surely Christ Himself is present to be our help, but with them no one.
Now He had indeed already spoken this very instruction when He sent them, saying, "Go not into the way of the Gentiles" (for, He says, "I send you as sheep in the midst of wolves," and "you shall be brought before kings and governors"), but now with more intensity and severity. For then He spoke only of death, but here He has mentioned a cross also, and a continual cross. For "let him take up," He says, "his cross"—that is, let him carry it continually and bear it. And this He is accustomed to do in everything: not in the first instance, nor from the beginning, but quietly and gradually, bringing in the greater commandments, so that the hearers may not find it strange.
Now He had indeed already spoken this very injunction, when He sent them, saying, Go not into the way of the Gentiles (for, says He, I send you as sheep in the midst of wolves, and, you shall be brought before kings and governors) but now with more intensity and severity. For then He spoke of death only, but here He has mentioned a cross also, and a continual cross. For let him take up, says He, his cross; that is, let him carry it continually and bear it. And this He is wont to do in everything; not in the first instance, nor from the beginning, but quietly and gradually, bringing in the greater commandments, that the hearers may not count it strange.
Then, because what He said seemed harsh, notice how He softens it with what follows, and presents rewards that far exceed our labors. And not just rewards, but also the penalties for wrongdoing. In fact, He dwells more on these penalties than on the rewards, since threatening punishments tends to bring ordinary people to their senses more effectively than promising blessings. Notice at least how He both begins and ends with this approach.
3. Then, because the saying seemed to be vehement, see how He softens it by what follows, and sets down rewards surpassing our toils; and not rewards only, but also the penalties of vice: nay, on these last He dwells more than on those, since not so much His bestowing blessings, as His threat of severities, is wont to bring ordinary men to their senses. See at least how He both begins here from this, and ends in this.
For whoever wants to save his life will lose it, He says, but whoever loses his life for my sake will find it. For what does it profit a man if he gains the whole world but loses his own soul? Or what can a man give in exchange for his soul?
For whosoever will save his life shall lose it, says He, but whosoever shall lose his life for my sake, shall find it. For what is a man profited, if he should gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?
Now what He says is like this: I am not commanding these things because I lack compassion toward you, but rather because I am deeply concerned for you. For the person who spares his child ruins him, but the person who does not spare him preserves him. To this same effect, a certain wise man said, "If you beat your son with a rod, he shall not die, but you shall deliver his soul from death." And again, "He that refreshes his son shall bind up his wounds."
Now what He says is like this: not as unsparing towards you, but rather as exceedingly sparing you, I enjoin these things. For he who spares his child, ruins it; but he who spares it not, preserves. To which effect also a certain wise man said, If you beat your son with a rod, he shall not die, but you shall deliver his soul from death. Proverbs 23:13-14 And again, He that refreshes his son, shall bind up his wounds. Sirach 30:7
This happens in a military camp as well. For if the general, out of excessive concern for his soldiers, orders them to stay inside the fortifications all the time, he will end up destroying the inhabitants along with the soldiers.
This takes place in the camp also. For if the general, sparing the soldiers, commands them to remain within the place always, he will destroy with them the inhabitants too.
So that this may not also happen to you, He says, you must be ready for constant death. For now a serious war is about to break out. Do not sit inside, then, but go out and fight. And if you fall at your post, then you have gained life. For if in visible wars the one who meets death at his post is both more honored than the rest, and more unconquerable, and more fearsome to the enemy—even though we know that after death the king for whom he takes his stand cannot raise him up again—how much more in these wars, when there are such hopes of resurrection besides, will the one who exposes his own life to death find it. In one sense, because he will not be easily captured; in another sense, because even if he does fall, God will lead his life on to a higher life.
In order then that this may not happen in your case also, says He, ye must be arrayed against continual death. For now too a grievous war is about to be kindled. Sit not therefore within, but go forth and fight; and should you fall in your post, then have you obtained life. For if in the visible wars he that in his post meets slaughter, is both more distinguished than the rest, and more invincible, and more formidable to the enemy; although we know that after death the king, in behalf of whom he takes his station, is not able to raise him up again: much more in these wars, when there are such hopes of resurrection besides, will he who exposes his own life unto death, find it; in one sense, because he will not be quickly taken; in a second, because even though he fall, God will lead his life on to a higher life.
Then, because He had said that whoever tries to save his life will lose it, but whoever loses his life will save it, and had placed salvation and destruction on one side and salvation and destruction on the other, He wanted to prevent anyone from thinking that one kind of destruction and salvation is the same as the other. He wanted to teach you clearly that the difference between this salvation and that is as great as the difference between destruction and salvation itself. So from the contraries themselves He draws a conclusion to establish these points once and for all. For He says, "What does it profit a man if he gains the whole world and loses his own soul?"
4. Then, because he had said, He who will save shall lose it, but whosoever shall lose shall save it, and on that side had set salvation and destruction, and on this salvation and destruction; to prevent any one's imagining the one destruction and salvation to be all the same with the other, and to teach you plainly that the difference between this salvation and that is as great as between destruction and salvation; from the contraries also He makes an inference once for all to establish these points. For what is a man profited, says He, if he gain the whole world, and lose his own soul?
Do you see how wrongfully preserving it is destruction—worse than all destruction, since it is even beyond remedy because there is nothing more available to redeem it? For don't tell me this, He says: that the person who has escaped such dangers has saved his life. Even if someone saves his life and also gains the whole world, what profit does he have if his soul perishes?
Do you see how the wrongful preservation of it is destruction, and worse than all destruction, as being even past remedy, from the want of anything more to redeem it? For tell me not this, says He, that he that has escaped such dangers has saved his life; but together with his life put also the whole world, yet what profit has he thereby, if the soul perish?
For tell me, if you saw your servants living in luxury while you yourself were in extreme misery, would you gain anything by being their master? Not at all. Apply this same reasoning to your soul: when the flesh enjoys luxury and wealth, while the soul awaits the destruction that is coming.
For tell me, should you see your servants in luxury, and yourself in extreme calamity, will you indeed profit anything by being master? By no means. Make this reckoning then with regard to your soul also, when the flesh is in luxury and wealth, and she awaiting the destruction to come.
What can a person give in exchange for his soul?
What shall a man give in exchange for his soul?
Again, He focuses on the same point. What is it? "Do you have another soul to give in place of this soul?" He asks. If you lose money, you can replace it with more money. The same goes for a house, slaves, or any other kind of possession. But if you lose your soul, you have no other soul to give in exchange. Even if you possessed the whole world, even if you were king of the entire earth, you would not be able to redeem a single soul by offering all earthly goods, along with the earth itself.
Again, He dwells upon the same point. What? Have you another soul to give for this soul? Says He. Why, should you lose money, you will be able to give money; or be it house, or slaves, or any other kind of possession, but for your soul, if you lose it, you will have no other soul to give: yea, though you had the world, though you were king of the whole earth, you would not be able, by paying down all earthly goods, with the earth itself, to redeem but one soul.
And what is surprising if this is true about the soul? The same thing happens even with the body. Even if you wear ten thousand crowns but have a body that is sickly by nature (physis) and incurable, you will not be able to restore this body even by giving your entire kingdom, not even if you add countless people, cities, and possessions.
And what marvel, if it be so with the soul? Since even in the body one may see that so it turns out. Though thou wear ten thousand diadems, but have a body sickly by nature, and incurable, you will not be able, not by giving all your kingdom, to recover this body, not though thou add innumerable persons, and cities, and goods.
I want you to think about your soul in the same way—or rather, much more so. Leave everything else aside and spend all your care on it. Don't focus on other people's concerns while neglecting yourself and your own affairs. That's what everyone does now, and they're like people who work in the mines. Those workers receive no benefit from their labor or from the wealth they produce. Instead, they suffer great harm, because they face danger for nothing and do so for other people's sake, gaining no advantage from their toil and death. Many people today imitate these workers, digging up wealth for others. But we're actually more miserable than they are, because hell itself awaits us after our labors. At least the miners are freed from their toil by death, but for us death becomes the beginning of countless evils.
Now thus I bid you reason with regard to your soul also; or rather even much more with regard to the soul; and do thou, forsaking all besides, spend all your care upon it. Do not then while taking thought about the things of others, neglect yourself and your own things; which now all men do, resembling them that work in the mines. For neither do these receive any profit from this labor, nor from the wealth; but rather great harm, both because they incur fruitless peril, and incur it for other men, reaping no benefit from such their toils and deaths. These even now are objects of imitation to many, who are digging up wealth for others; or rather we are more wretched even than this, inasmuch as hell itself awaits us after these our labors. For they indeed are staid from those toils by death, but to us death proves a beginning of innumerable evils.
But if you say that you have the fruit of your labors in your wealth, show me that your soul is rejoicing, and then I will be convinced. For of all things within us, the soul is the most important. And if the body is well-fed while the soul is wasting away, this prosperity means nothing to you—just as when the servant girl is happy, the happiness of the maidservant means nothing to her mistress who is perishing, nor does a fine garment matter compared to weak flesh. But Christ will say to you again, "What shall a man give in exchange for his soul?"—commanding you in every way to concern yourself with the soul and to pay attention to it alone.
But if you say, you have in your wealth the fruit of your toils: show me your soul gladdened, and then I am persuaded. For of all things in us the soul is chief. And if the body be fattened, while she is pining away, this prosperity is nothing to you (even as when the handmaiden is glad, the happiness of the maidservant is nothing to her mistress perishing, nor is the fair robe anything compared with the weak flesh); but Christ will say unto you again, What shall a man give in exchange for his soul? on every hand commanding you to be busied about that, and to take account of it only.
Having alarmed them in this way, He then comforts them with His good things.
5. Having alarmed them therefore hereby, He comforts them also by His good things.
For the Son of Man will come, He says, in the glory of His Father with His holy angels, and then He will reward every person according to their works.
For the Son of Man shall come, says He, in the glory of His Father with His holy angels, and then He shall reward every man according to his works.
Do you see how the glory of the Father and the Son is entirely one? But if the glory is one, it is perfectly clear that the ousia is also one. For if within one ousia there can be a difference of glory (since there is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differs from another star in glory, 1 Corinthians 15:41, even though the ousia is one), how could the ousia of those differ whose glory is one? For He did not say "in glory such as the Father's," which might lead you to suppose some variation again; rather, implying complete perfection, He says "in that same glory" He will come, so that it is understood to be one and the same.
Do you see how the glory of the Father and of the Son is all one? But if the glory be one, it is quite evident that the substance also is one. For if in one substance there be a difference of glory ( for there is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differs from another star in glory; 1 Corinthians 15:41 although the substance be one), how may the substance of those differ, whereof the glory is one? For He said not at all, In glory such as the Father's, whereby you might suppose again some variation; but implying entire perfection, In that same glory, says He, will He come; for it to be deemed one and the same.
Now, why are you afraid, Peter (He is saying), when you hear about death? For then you will see me in the glory of the Father. And if I am in glory, so are you; your concerns are not confined to this present life, but a different kind of inheritance will receive you, a better one. Nevertheless, after He had spoken of these good things, He did not stop there, but also included frightening things, bringing forward that judgment seat, and the strict accounting, and the unchangeable sentence, and the judgment that cannot be fooled.
Now, why fear, O Peter (so He speaks), on being told of death? Why, then shall you see me in the glory of the Father. And if I am in glory, so are you; your interests are no wise limited to the present life, but another sort of portion will take you up, a better one. Nevertheless, when He had spoken of the good things, He stayed not at this, but mingled the fearful things also, bringing forward that judgment-seat, and the inexorable account, and the inflexible sentence, and the judgment that cannot be deceived.
He did not allow His message to seem only gloomy, but mixed it with good hopes as well. For He did not say, "Then He shall punish those who sinned," but rather, "He shall reward every man according to his doings." And He said this to remind not only sinners of punishment, but also those who have done well of prizes and crowns.
He suffered not however His discourse to appear only dismal, but tempered it also with good hopes. For neither did He say, then shall He punish them that sinned, but, He shall reward every man according to his doings. And this He said, reminding not only the sinners of punishment, but also them that have done well of prizes and crowns.
And while He spoke this partly to encourage the good, I always tremble when I hear it, because I am not among those who are crowned, and I suppose that others share with us in this fear and anxiety. For who would not be startled by this saying when he has examined his own conscience, and be made to shudder, and be convinced that we need sackcloth and prolonged fasting even more than the people of Nineveh? For we are not concerned about the overthrow of a city and a common death, but about eternal punishment and the fire that is never quenched.
6. And He indeed spoke it, in part to refresh the good, but I ever shudder at hearing it, for I am not of them that are crowned, and I suppose that others also share with us in our fear and anxiety. For whom is this saying not enough to startle, when he has entered into his own conscience; and to make him shudder, and convince him that we have need of sackcloth, and of prolonged fasting, more than the people of the Ninevites? For not for an overthrow of a city, and the common end, are we concerned, but for eternal punishment, and the fire that is never quenched.
I praise and admire the monks who have settled in the desert places for this saying as well as for everything else. After they have eaten their evening meal—or rather their supper, since they never eat dinner, knowing that the present time is one of mourning and fasting—after supper, when they sing certain hymns of thanksgiving to God, they include this expression as well. If you would like to hear these very hymns so that you too may say them continually, I will recite to you the whole of that sacred song. The words go like this: Blessed God, who feeds me from my youth up, who gives food to all flesh; fill our hearts with joy and gladness, so that always having complete sufficiency we may abound in every good work in Christ Jesus our Lord; with whom be to you glory, honor and might, with the Holy Spirit, forever. Amen. Glory to you, O Lord, glory to you, O Holy One, glory to you, O King, that you have given us food to make us glad. Fill us with the Holy Spirit, so that we may be found well-pleasing before you, not being ashamed, when you render to every man according to his works.
Wherefore also I praise and admire the monks that have occupied the desert places, as for the rest, so for this saying. For they after having made their dinners, or rather after supper (for dinner they know not at any time, because they know that the present time is one of mourning and fasting); after supper then, in saying certain hymns of thanksgiving unto God, they make mention of this expression also. And if you would hear the very hymns themselves, that you too may say them continually, I will rehearse to you the whole of that sacred song. The words of it then stand as follows: Blessed God, who feedest me from my youth up, who givest food to all flesh; fill our hearts with joy and gladness, that always having all sufficiency we may abound unto every good work in Christ Jesus our Lord; with whom be unto You glory, honor and might, with the Holy Spirit, forever. Amen. Glory to You, O Lord, glory to You, O Holy One, glory to You, O King, that You have given us meat to make us glad. Fill us with the Holy Ghost, that we may be found well-pleasing before You, not being ashamed, when You render to every man according to his works.
Now this hymn is worthy of admiration in every respect, but especially in its closing words. Since meals and food tend to scatter our attention and make us sluggish, they place this saying as a kind of restraint upon the soul, reminding it of the time of judgment precisely when it is enjoying indulgence. For they have learned what happened to Israel because of a lavish table. For it says, "My beloved ate, and grew fat, and kicked." This is why Moses also said, "When you have eaten and drunk and are full, remember the Lord your God."
Now this hymn is in all parts worthy of admiration, but especially the above ending of it. That is, because meals and food are wont to dissipate and weigh down, they put this saying as a kind of bridle upon the soul, at the time of indulgence reminding it of the time of judgment. For they have learned what befell Israel through a costly table. For my beloved, says He, ate, and waxed fat, and kicked. Wherefore also Moses said, When you shall have eaten and drunk and art full, remember the Lord your God. Deuteronomy 6:11-12
After that feast, they went on to commit those lawless acts of daring.
For after that feast, then they ventured on those acts of lawless daring.
Do you also watch out for this, so that something similar doesn't happen to you. For even if you don't sacrifice sheep or bulls to stone or gold, be careful that you don't sacrifice your own soul to anger, or sacrifice your own salvation to fornication or other such passions. Yes—you see, because they are afraid of these kinds of falls, when they have finished their meal, or rather their fasting (for their meal is actually fasting), they remind themselves of the terrible judgment-seat and of that day. And if those who discipline themselves with fasting, sleeping on the ground, staying awake through the night, wearing sackcloth, and countless other practices still need this kind of reminder, when will it ever be possible for us to live virtuously? We set out tables loaded with countless excesses and don't even pray at all, either at the beginning or the end.
Do thou therefore also look to it, lest something like it befall you. For though thou sacrifice not to stone nor to gold, either sheep or bullocks, see lest to wrath thou sacrifice your own soul, lest to whoredom or other like passions, thou sacrifice your own salvation. Yea — on this account, you see, they being afraid of these downfalls, when they have enjoyed their meal, or rather fasting (for their meal is in fact fasting), remind themselves of the terrible judgment-seat, and of that day. And if they who correct themselves both with fasting, and with nights spent on the ground, with watchings, and with sackcloth, and with ten thousand means, do yet require also this reminding, when will it be possible for us to live virtuously; who set forth tables loaded with innumerable wrecks, and do not so much as pray at all, neither in the beginning nor the end?
Therefore, to stop these disasters, let us bring this hymn before us and explain it completely, so that by seeing its benefit, we too may constantly sing it over our table and calm the crude impulses of the belly, bringing both the practices and laws of those angels into our homes. For you really should go there and gather these fruits, but since you are unwilling, at least through our words hear this spiritual song, and let everyone say these words after their meal, beginning like this.
7. Wherefore to put an end to these shipwrecks, let us bring before us that hymn and unfold it all, that seeing the profit thereof, we too may chant it constantly over our table, and quell the rude motions of the belly, introducing both the manners and laws of those angels into our houses. For you ought indeed to go there and reap these fruits; but since you are not willing, at least through our words, hear this spiritual melody, and let every one after his meal say these words, beginning thus.
We bless God. For they immediately fulfill the apostolic law that commands, "Whatever you do in word or in deed, do it in the name of our Lord Jesus Christ, giving thanks to God and the Father by Him" (Colossians 3:17).
Blessed God. For the apostolic law they straightway fulfill, that commands, Whatsoever we do in word or in deed, that we do it in the name of our Lord Jesus Christ, giving thanks to God and the Father by Him. Colossians 3:17
Next, the thanksgiving takes place not for just that one day, but for their entire life. For it is said, "Who feeds me from my youth up." And from this a lesson of self-control is drawn: when God feeds us, we must not be anxious. For if a king promised to provide your daily food from his own storehouses, you would have good hope for the future; how much more, when God gives and all things flow to you as if from fountains, should you be freed from all anxiety. Yes, and for this very purpose they speak this way: to persuade both themselves and those who are made disciples by them to put off all worldly care.
Next, the thanksgiving takes place not for that one day only, but for all their life. For, Who feedest me, it is said, from my youth up. And a lesson of self-command is drawn thence, that when God feeds, we must not take thought. For if upon a king's promising you to furnish your daily food out of his own stores, you would be of good hope for the future; much more, when God gives, and all things pour upon you as out of fountains, should you be freed from all anxiety. Yea, and to this very intent they so speak, that they may persuade both themselves, and those that are made disciples by them, to put off all worldly care.
Then, so you do not think they offer this thanksgiving only for themselves, they also say, "Who gives food to all flesh," giving thanks on behalf of the whole world. As fathers of the entire earth, they offer up their praises for everyone and train themselves in sincere brotherly love. For it is not even possible for them to hate those on whose behalf they thank God for being fed.
Then, not to have you suppose that for themselves only they offer up this thanksgiving, they further say, Who givest food to all flesh, giving thanks in behalf of all the world; and as fathers of the whole earth, so do they offer up their praises for all, and train themselves to a sincere brotherly love. For it is not even possible they should hate them, in behalf of whom they thank God, that they are fed.
Do you see how their thanksgiving introduces charity and casts out worldly care, both through the words that came before and through these words? For if He feeds all flesh, how much more will He feed those who are devoted to Him? If He feeds those who are entangled in worldly cares, how much more will He feed those who are freed from them?
Do you see both charity introduced by their thanksgiving, and worldly care cast out, both by the preceding words, and by these? For if He feed all flesh, much more them that are devoted to him; if them that are entangled in worldly cares, much more them that are freed from the same.
To prove this, Christ Himself said, "How much more valuable are you than many sparrows?" He said this to teach them not to place their confidence in wealth, land, and seeds, because it is not these things that feed us, but the word of God.
To establish this, Christ Himself said, How many sparrows do ye exceed in value? And He said it, teaching them not to put their confidence in wealth and land and seeds; for it is not these that feed us, but the word of God.
This teaching silences the Manicheans, the Valentinians, and all who are afflicted with their errors. For certainly this Being is not evil, since He places His own provisions before everyone, even before those who blaspheme Him.
Hereby they stop the mouths, both of the Manichæans, and of them of Valentinus, and of all that are diseased in their way. For sure this Being is not evil, who sets his own stores before all, even before them that blaspheme Him.
Then comes the petition: Fill our hearts with joy and gladness. What kind of joy does this mean? The joy of this world? Certainly not! If they had meant that, they would not have occupied mountaintops and deserts, nor wrapped themselves in sackcloth. Rather, they mean that joy which has nothing in common with this present life—the joy of angels, the joy from above.
Then comes the petition: Fill our hearts with joy and gladness. With what manner of joy then, does it mean? The joy of this world? God forbid: for had they meant this, they would not have occupied summits of mountains, and deserts, nor wrapt themselves in sackcloth; but that joy they mean, which has nothing in common with this present life, the joy of angels, the joy above.
They don't simply ask for it, but in great abundance. They don't say "give," but "fill," and they don't say "us," but "our hearts." This is especially the joy of the heart, for the fruit of the Spirit is love, joy, and peace. Galatians 5:22
And they do not simply ask for it, but in great excess; for they say not, give, but, fill, and they say not us, but our hearts. For this is especially a heart's joy; For the fruit of the Spirit is love, joy, peace. Galatians 5:22
Since sin brought sorrow, they request that righteousness may be implanted in them through joy, for joy could not be produced in any other way.
Thus, because sin brought in sorrow, they request that through joy righteousness may be implanted in them, for no otherwise might joy be engendered.
That, always having all sufficiency, we may abound unto every good work. 2 Corinthians 9:8 Notice how they fulfill the gospel saying, Give us this day our daily bread, and how they seek even this for spiritual purposes. Their phrase is, That we may abound unto every good work. They did not say, That we may do only our duty, but even more than what is required, for that we may abound means this. And while they seek from God sufficiency in necessary things, they themselves are willing to obey not just with sufficiency, but with much abundance, and in all things. This is the mark of well-disposed servants, this is the mark of men strict in goodness, to abound always, and in all things.
That, always having all sufficiency, we may abound unto every good work. 2 Corinthians 9:8 See how they fulfill that word of the gospel which says, Give us this day our daily bread, and how they seek even this for spiritual ends. For their phrase is, That we may abound unto every good work. They said not, That we may do our duty only, but even more than what is enjoined, for, that we may abound, means this. And while of God they seek sufficiency in things needful, themselves are willing to obey not in sufficiency only, but with much abundance, and in all things. This is the part of well-disposed servants, this of men strict in goodness, to abound always, and in all things.
Then, reminding themselves again of their own weakness and that nothing noble can be done without influence from above, they add "in Christ Jesus our Lord, with whom unto You be glory, honor, and might forever. Amen" after saying "that we may abound unto every good work." They frame this ending like their beginning through a continuous thread of thanksgiving.
Then again reminding themselves of their own weakness, and that without the influence from above nothing noble can be done; having said, that we may abound unto every good work, they add, in Christ Jesus our Lord, with whom unto You be glory, honor, and might forever. Amen; framing this end like their commencement by a thread of thanksgiving.
After this, they seem to start over again, but they are actually staying with the same argument. Paul does the same thing at the beginning of an epistle, where after closing with a doxology he says, "According to the will of our God and Father, to whom be glory forever. Amen," and then begins again on the subject he was writing about. And again in another place, after he had said, "They worshipped and served the creature more than the Creator, who is blessed forever: Amen," he did not complete his discourse but begins again.
8. After this again, they seem to begin afresh, but they are keeping to the same argument. As Paul also in the beginning of an epistle, having closed with a doxology, where he says, According to the will of our God and Father, to whom be glory forever. Amen; Galatians 1:4-5 begins the subject again on which he was writing. And again in another place when he had said, They worshipped and served the creature more than the Creator, who is blessed forever: Amen; Romans 1:25 he completed not his discourse, but begins again.
Therefore, we should not blame our angels for acting in a disorderly way when they close with a doxology and then begin the sacred hymns again. They are following apostolic laws by starting with a doxology, ending with one, and after that ending, making a new beginning again.
Therefore neither let us blame these our angels, as acting disorderly, for that having closed with a doxology they begin again the sacred hymns. For they follow apostolic laws, beginning from a doxology, and ending therein, and after that end making a commencement again.
So they say, "Glory to You, O Lord; glory to You, O Holy One; glory to You, O King, for You have given us food to make us glad."
Wherefore they say, Glory be to You, O Lord; glory be to You, O Holy One; glory be to You, O King; that You have given us food to make us glad.
Since we should give thanks not only for greater things but also for lesser ones, they do give thanks for these as well, thereby putting to shame the heresy of the Manichæans and all who claim that our present life is evil. For lest you should suspect them of despising food like the aforementioned heretics who starve themselves to death, they teach you through their prayer that they abstain from most foods not because they reject God's creatures, but as an exercise in self-restraint.
Since not for the greater things only, but also for the lesser, we ought to give thanks. And they do give thanks for these also, putting to shame the heresy of the Manichæans, and of as many as affirm our present life to be evil. For lest for their high self-command, and contempt of the belly, you should suspect them as abhorring the meat, like the heretics aforesaid, who choke themselves to death; they by their prayer teach you, that not from abhorrence of God's creatures they abstain from most of them, but as exercising self-restraint.
Look at how after giving thanks for God's past gifts, they also persistently seek the greater things and do not focus on the matters of this life, but rise above the heavens and say, Fill us with the Holy Ghost. For it is not even possible to conduct oneself properly as one ought unless one is filled with that grace, just as it is impossible to do anything noble or great without the benefit of Christ's influences.
And see how after thanksgiving for His past gifts, they are importunate also for the greater things, and dwell not upon the matters of this life, but mount above the heavens, and say, Fill us with the Holy Ghost. For it is not even possible to approve one's self as one ought, not being filled with that grace; as there is no doing anything noble or great, without the benefit of Christ's influences.
As they said earlier, "That we may abound unto every good work," and then added, "In Christ Jesus," so here also they say, "Fill us with the Holy Ghost," so that we may be found to have been well-pleasing before You.
As therefore when they had said, That we may abound unto every good work, they added, In Christ Jesus; so here also they say, Fill us with the Holy Ghost, that we may be found to have been well-pleasing before You.
Do you see how they do not pray for the things of this life, but only give thanks for them? But for the things of the Spirit, they both give thanks and pray. For He says, "Seek the kingdom of heaven, and all these things will be added to you."
Do you see how for the things of this life they pray not, but give thanks only; but for the things of the Spirit, they both give thanks and pray. For, seek ye, says He, the kingdom of heaven, and all these things shall be added unto you.
And notice another kind of strict goodness in them—namely, their saying, "That we may be found to have been well-pleasing in Your sight, not being ashamed." For they are saying, we do not care about the shame that comes from the crowd, but whatever people may say of us, mocking or reproaching us, we do not even pay attention to it. Our whole effort is not to be put to shame at that time. But in these expressions, they also bring in the river of fire, and the prizes, and the rewards.
And mark too another kind of severe goodness in them; their saying, namely, That we may be found to have been well-pleasing in Your sight, not being ashamed. For we care not, say they, for the shame that proceeds from the many, but whatever men may say of us, laughing, upbraiding, we do not so much as regard it; but our whole endeavor is not to be put to shame then. But in these expressions, they bring in also the river of fire, and the prizes, and the rewards.
They did not say, "that we not be punished," but rather "that we not be ashamed." For this is far more fearful to us than hell itself—to appear to have offended our Lord.
They said not, that we be not punished, but, that we be not ashamed. For this is to us far more fearful than hell, to seem to have offended our Lord.
But since most people, and especially those who are less spiritually refined, do not fear this, they add, "When You render to every man according to his works." Do you see how greatly these foreigners and travelers have benefited us, these inhabitants of the wilderness, or rather inhabitants of the Heavens? For while we are foreigners to the Heavens but citizens of the earth, these are just the opposite.
But since the more part and the grosser sort are not in fear of this, they add, When You render to every man according to his works. Do you see how greatly these strangers and pilgrims have benefitted us, these citizens of the wilderness, or rather citizens of the Heavens? For whereas we are strangers to the Heavens, but citizens of the earth, these are just the contrary.
After this hymn, filled with deep compunction and shedding many fervent tears, they go to sleep, taking only enough rest to refresh themselves a little. And again, they turn their nights into days, spending them in thanksgiving and singing psalms.
And after this hymn, being filled with much compunction, and with many and fervent tears, so they proceed to sleep, snatching just so much of it as a little to refresh themselves. And again, the nights they make days, spending them in thanksgivings and in the singing of psalms.
But not only men, but women too practice this self-denial, overcoming the weakness of their nature through the abundance of their zeal.
But not men only, but women also practise this self-denial, overcoming the weakness of their nature by the abundance of their zeal.
Let us be ashamed at their earnestness, we who are men. Let us stop being attached to present things, to shadow, to dreams, to smoke. For the greater part of our life is spent in insensibility.
Let us be abashed then at their earnestness, we who are men, let us cease to be fastened to the things present, to shadow, to dreams, to smoke. For the more part of our life is passed in insensibility.
The first stage of our life is filled with great foolishness, and the later stage that moves toward old age causes all our capacity for feeling to waste away. Only a small span in between is able to experience pleasure with any real sensitivity—or rather, even that period lacks pure enjoyment of it because of the countless worries and troubles that disturb it.
For both the first period of our life is full of much folly, and that again which travels on to old age, makes all the feeling that is in us wither away, and small is the space between, that is able feelingly to enjoy pleasure; or rather, not even that has a pure participation thereof, by reason of innumerable cares and toils, that harrass it.
Therefore, I urge you, let us seek the unmovable and eternal goods, and the life that never grows old.
Wherefore, I pray, let us seek the unmovable and eternal goods, and the life that never has old age.
For even someone living in a city may imitate the self-discipline of the monks; yes, one who has a wife and is occupied with a household may pray, and fast, and learn compunction. Since those also who at the first were instructed by the apostles, though they lived in cities, nevertheless showed forth the godliness of the inhabitants of the deserts. And others again who had to manage workshops, such as Priscilla and Aquila.
For even one dwelling in a city may imitate the self-denial of the monks; yea, one who has a wife, and is busied in a household, may pray, and fast, and learn compunction. Since they also, who at the first were instructed by the apostles, though they dwelt in cities, yet showed forth the piety of the occupiers of the deserts: and others again who had to rule over workshops, as Priscilla and Aquila.
The prophets also all had both wives and households, like Isaiah, like Ezekiel, like the great Moses, and suffered no harm from this with regard to virtue.
And the prophets too, all had both wives and households, as Isaiah, as Ezekiel, as the great Moses, and received no hurt therefrom in regard of virtue.
Let us imitate these examples, then, and continually offer thanksgiving to God and continually sing hymns to Him. Let us pay attention to temperance and to all other virtues, and let us bring the self-denial that is practiced in the deserts into our cities, so that we may appear both pleasing before God and approved before men, and attain the good things to come, by the grace and love toward mankind of our Lord Jesus Christ, through whom and with whom be to the Father glory, honor, and might, together with the holy and life-giving Spirit, now and always and forever and ever. Amen.
These then let us also imitate, and continually offer thanksgiving to God, continually sing hymns to Him; let us give heed to temperance, and to all other virtues, and the self-denial that is practised in the deserts, let us bring into our cities; that we may appear both well-pleasing before God, and approved before men, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, through whom and with whom be unto the Father, glory, honor, and might, together with the holy and life-giving Spirit, now and always and world without end. Amen.