Opening
While they were staying in Galilee, Jesus said to them, "The Son of Man will be betrayed into the hands of men, and they will kill Him, and on the third day He will be raised again." And they were deeply grieved.
MATT. XVII. 22, 23. "And while they abode in Galilee, Jesus said to them, The Son of Man shall be betrayed into the hands of men, and they shall kill Him, and the third day He shall be raised again. And they were exceeding sorry."
That is, to prevent them from saying, "Why do we stay here all the time?" He speaks to them again about the passion. When they heard this, they had no desire even to see Jerusalem. And it is remarkable how, even though Peter had been rebuked, Moses and Elijah had discussed it and had called it glory, the Father had spoken from above, so many miracles had been performed, and the resurrection was near at hand (for He said He would certainly not remain in death for long, but would be raised on the third day)—even with all this, they could not bear it, but were sorrowful; and not just sorrowful, but exceedingly sorrowful.
THAT is, to hinder their saying, "wherefore do we abide here continually," He speaks to them again of the passion; on hearing which they had no wish so much as to see Jerusalem. And it is remarkable how, when both Peter had been rebuked, and Moses and Elias had discoursed concerning it, and had called the thing glory, and the Father had uttered a voice from above, and so many miracles had been done, and the resurrection was at the doors (for He said, He should by no means abide any long time in death, but should be raised the third day); not even so did they endure it, but were sorry; and not merely sorry, but exceeding sorry.
This happened because they still did not understand the force of His sayings. Mark and Luke, expressing this indirectly, said—the one, "They understood not the saying, and were afraid to ask Him"; the other, "It was hid from them, that they perceived it not, and they feared to ask Him of that saying."
Now this arose from their being ignorant as yet of the force of His sayings. This Mark and Luke indirectly expressing said, the one, "They understood not the saying, and were afraid to ask Him:"the other, "It was hid from them, that they perceived it not, and they feared to ask Him of that saying."
And yet if they were ignorant, how were they sorry? Because they were not completely ignorant. They knew that He was going to die, since they constantly heard Him say it, but they did not yet clearly understand what this death would be like, that there would be a quick release from it, and that it would accomplish countless blessings. Nor did they understand what this resurrection would be. But they did not grasp these things, which is why they grieved. For indeed, they were deeply devoted to their Master.
And yet if they were ignorant, how were they sorry? Because they were not altogether ignorant; that He was to die they knew, continually hearing it, but what this death might be, and that there would be a speedy release from it, and that it would work innumerable blessings, as yet they knew not clearly; nor what this resurrection might be: but they understood it not, wherefore they grieved; for indeed they clung very earnestly to their Master.
And when they had come to Capernaum, those who collected the didrachma tax came to Peter and said, "Does your Master not pay the didrachma?"
"And when they had come to Capernaum, they that received the didrachma came to Peter, and said, Does not your Master pay the didrachma?"
And what is this "didrachma?" When God had killed the firstborn of the Egyptians, he took the tribe of Levi in their place. Afterward, because the number of the tribe was smaller than the number of the firstborn among the Jews, he commanded a shekel to be contributed for those who were lacking to make up the number. And a custom came into force as a result, that the firstborn should pay this tribute.
And what is this "didrachma?" When God had slain the firstborn of the Egyptians, then He took the tribe of Levi in their stead. Afterwards, because the number of the tribe was less than of the firstborn among the Jews, for them that are wanting to make up the number, He commandeda shekel to be contributed: and moreover a custom came thereby in force, that the firstborn should pay this tribute.
Since Christ was a firstborn child and Peter seemed to be first of the disciples, they came to him. Their custom was, it appears, to collect this tax in every city. That is why they approached Him in His native place, for Capernaum was considered His native place.
Because then Christ was a firstborn child, and Peter seemed to be first of the disciples, to him they come: their way being, as I suppose, to exact it in every city; wherefore also in His native place they approached Him; for Capernaum was accounted His native place.
They did not dare to approach Jesus himself, but only Peter, and even then not very forcefully but rather gently. They did not speak as if accusing him, but as if asking a question: "Does not your Master pay the didrachma?" They did not yet have the right understanding of him, but regarded him as they would regard a man. Still, they showed him some reverence and honor because of the signs he had previously performed.
And Him indeed they dared not approach, but Peter; nor him either with much violence, but rather gently. For not as blaming, but as inquiring, they said, "Does not your Master pay the didrachma?" For the right opinion of Him they had not as yet, but as concerning a man, so did they feel; yet they rendered Him some reverence and honor, because of the signs that went before.
What does Peter say? He tells them yes, He does pay. But Peter did not mention this to Jesus, perhaps being ashamed to bring such a matter to Him. This is why the gentle One, who knew all things, spoke to Peter first, saying, "What do you think, Simon? From whom do the kings of the earth collect customs or taxes? From their own sons, or from strangers?" And when Peter answered "from strangers," He replied, "Then the sons are free."
2. What then says Peter? "He says, Yea:" and to these indeed he said, that He pays, but to Him he said it not, blushing perhaps to speak to Him of these things. Wherefore that gentle one, well knowing as He did all things, prevented him,"saying, What do you think, Simon? Of whom do the kings of the earth take custom or tribute? Of their own sons, or of strangers;" and when he said "of strangers," He replied, "Then are the sons free."
Because Peter might think Jesus was saying this only after being told by the others, Jesus speaks first, partly showing that He already knew what had been said, and partly giving Peter permission to speak freely, since Peter was reluctant to bring up these matters first.
For lest Peter should suppose Him to say so, being told it by the others, He prevents him, partly indicating what has been said, partly giving him leave to speak freely, backward as he was to speak first of these things.
And what He says is like this: "I am indeed free from paying tribute. For if the kings of the earth do not take it from their sons, but from their subjects, much more ought I to be freed from this demand, I who am Son, not of an earthly king, but of the King of Heaven, and myself a King." Do you see how He has distinguished the sons from those who are not sons? And if He were not a Son, He would have brought in the example of the kings for no purpose. "Yes," someone may say, "He is a Son, but not truly begotten." Then He is not a Son; and if not a Son, nor truly begotten, neither does He belong to God, but to someone else. But if He belongs to another, then the comparison does not have its proper force. For He is speaking not of sons generally, but of genuine sons, men's very own—of those who share the kingdom with their parents.
And what He says is like this, "I am indeed free from paying tribute. For if the kings of the earth take it not of their sons, but of their subjects; much more ought I to be freed from this demand, I who am Son, not of an earthly king, but of the King of Heaven, and myself a King." Do you see how He has distinguished the sons from them that are not sons? And if He were not a Son, to no purpose has He brought in the example also of the kings. "Yea," one may say, "He is a Son, but not truly begotten." Then is He not a Son; and if not a Son, nor truly begotten, neither does He belong to God, but to some other. But if He belong to another, then neither has the comparison its proper force. For He is discoursing not of the sons generally, but of the genuine sons, men's very own; of them that share the kingdom with their parents.
Therefore, when He mentions "strangers" in contrast, He means by "strangers" those who are not born of them, but by "their own" He means those whom they have begotten from themselves.
Wherefore also in contradistinction He has mentioned the "strangers;" meaning by "strangers," such as are not born of them, but by "their own," those whom they have begotten of themselves.
And I want you to notice this as well: how He confirms once again the profound teaching that was revealed to Peter. Nor did He stop there, but through His very act of humbling Himself He declares this same truth—an example of surpassing wisdom.
And I would have you mark this also; how the high doctrine, revealed to Peter, He does hereby again confirm. And neither at this did He stop, but by His very condescension declares this self-same truth; an instance of exceeding wisdom.
After speaking this way, He says, "But so that we don't offend them, go and cast a hook into the sea, and take the first fish that comes up, and you will find a coin in it. Take that and give it to them for me and you."
For after thus speaking, He says, But lest we should offend them, go thou and cast an hook into the sea, and take up the fish that first comes up, and you shall find therein a piece of money; that take, and give unto them for me and you.
Notice how He neither refuses to pay the tax nor simply orders payment. Instead, He first proves that He is not obligated to pay it, and then He gives it anyway—the first to save the people, the second to save those around Him from offense. For He does not pay it as a debt at all, but as doing what is best given their weakness. However, elsewhere He disregards offense, when He was teaching about foods in Matthew 15:11, showing us when we ought to consider those who are offended and when to disregard them.
See how He neither declines the tribute, nor simply commands to pay it, but having first proved Himself not liable to it, then He gives it: the one to save the people, the other, those around Him, from offense. For He gives it not at all as a debt, but as doing the best for their weakness. Elsewhere, however, He despises the offense, when He was discoursing of meats, Matthew 15:11 teaching us to know at what seasons we ought to consider them that are offended, and at what to disregard them.
And indeed, by the very way He gives the tribute, He reveals Himself again. For why doesn't He command Peter to give from what they have saved up? As I have said, in this way too He shows Himself to be God of all, and that the sea is also under His rule. He had already shown this by His rebuke and by commanding this same Peter to walk on the waves. But now He shows the same thing again, though in a different way, yet in a manner that causes great amazement. For it was no small thing to predict that the first fish to come Peter's way from those depths would be the one carrying the tribute money, and having cast His command like a net into that abyss, to bring up the one bearing the coin. Rather, it was an act of divine and unspeakable power to make even the sea bear gifts, and to demonstrate that it is subject to Him in every way—both when in its fury it became calm, and when, though fierce, it received His fellow servant, and now again, when it makes payment on His behalf to those who are demanding it.
And indeed by the very mode of giving He discloses Himself again. For wherefore does He not command him to give of what they have laid up? That, as I have said, herein also He might signify Himself to be God of all, and the sea also to be under His rule. For He had indeed signified this even already, by His rebuke, and by His commanding this same Peter to walk on the waves; but He now again signifies the self-same thing, though in another way, yet so as to cause herein great amazement. For neither was it a small thing, to foretell that the first, who out of those depths should come in his way, would be the fish that would pay the tribute; and having cast forth His commandment like a net into that abyss, to bring up the one that bore the piece of money; but it was of a divine and unutterable power, thus to make even the sea bear gifts, and that its subjection to Him should be shown on all hands, as well when in its madness it was silent, Matthew 8:26 and when, though fierce, it received its fellow servant; Matthew 14:29 as now again, when it makes payment in His behalf to them that are demanding it.
And give unto them, He says, for me and you. Do you see the incredible greatness of this honor? See also how self-controlled Peter's mind was. Mark, who was this apostle's follower, does not seem to have recorded this point because it showed the great honor given to Peter. Yet while Mark wrote about the denial just like the other Gospel writers, he passed over in silence the things that made Peter look distinguished—perhaps because his teacher urged him not to mention the great things about himself. And He used the phrase "for me and you" because Peter was also a firstborn child.
And give unto them, He says, for me and you. Do you see the exceeding greatness of the honor? See also the self-command of Peter's mind. For this point Mark, the follower of this apostle, does not appear to have set down, because it indicated the great honor paid to him; but while of the denial he wrote as well as the rest, the things that make him illustrious he has passed over in silence, his master perhaps entreating him not to mention the great things about himself. And He used the phrase, for me and you, because Peter too was a firstborn child.
Now, just as you are amazed at Christ's power, I urge you also to admire the disciple's faith, in that he listened to something beyond possibility. For indeed it was very far beyond what was possible by nature. Therefore, in return for his faith, Christ joined him to Himself in the payment of the tribute.
Now as you are amazed at Christ's power, so I bid you admire also the disciple's faith, that to a thing beyond possibility he so gave ear. For indeed it was very far beyond possibility by nature. Wherefore also in requital for his faith, He joined him to Himself in the payment of the tribute.
At that moment the disciples came to Jesus, asking, "Who then is the greatest in the kingdom of heaven?"
3. In that hour came the disciples unto Jesus, saying, Who then is the greatest in the kingdom of heaven?
The disciples experienced some feeling of human weakness. This is why the evangelist adds this note, saying "In that hour"—when Jesus had preferred him above all. For James and John also had a firstborn son among them, but Jesus had not done anything like this for them.
The disciples experienced some feeling of human weakness; wherefore the evangelist also adds this note, saying, In that hour; when He had preferred him to all. For of James too, and John, one was a firstborn son, but no such thing as this had He done for them.
Then, being ashamed to admit their feeling, they did not say openly, "Why have you preferred Peter to us?" or "Is he greater than we are?"—for they were ashamed—but instead they ask indefinitely, "Who then is greater?" For when they saw the three preferred, they felt nothing of this kind; but now that the honor had come to one, they were vexed. And not only for this reason, but there were many other things they put together to kindle that feeling. For to him He had said, "I will give you the keys"; to him, "Blessed are you, Simon Barjona"; to him here, "Give unto them for me and you"; and seeing too in general how freely he was allowed to speak, it somewhat troubled them.
Then, being ashamed to avow their feeling, they say not indeed openly, Wherefore have you preferred Peter to us? or, Is he greater than we are? for they were ashamed; but indefinitely they ask, Who then is greater? For when they saw the three preferred, they felt nothing of the kind; but now that the honor had come round to one, they were vexed. And not for this only, but there were many other things which they put together to kindle that feeling. For to him He had said, I will give you the keys; Matthew 16:19 to him, Blessed are you, Simon Barjona; to him here, Give unto them for me and you; and seeing too in general how freely he was allowed to speak, it somewhat fretted them.
And if Mark says that they did not ask but reasoned among themselves, that is not contrary to this. For it is likely that they did both things, and whereas before, on another occasion, they had had this feeling both once and twice, now they both declared it and reasoned among themselves.
And if Mark says, Mark 9:34 that they did not ask, but reasoned in themselves, that is nothing contrary to this. For it is likely that they did both the one and the other, and whereas before, on another occasion, they had had this feeling, both once and twice, that now they did both declare it, and reason among themselves.
But I say to you, do not look only at the accusation against them. Consider this as well: first, that they seek none of the things of this world; second, that they later put aside even this passion and gave up the first place to one another. But we are not able to reach even to the level of their faults, nor do we ask who is greatest in the kingdom of heaven, but rather who is greatest in the earthly kingdom, who is wealthiest, who is most powerful.
But to you I say, Look not to the charge against them only, but consider this too; first, that they seek none of the things of this world; next, that even this passion they afterwards laid aside, and give up the first place one to another. But we are not able to attain so much as unto their faults, neither do we seek, who is greatest in the kingdom of heaven; but, who is greatest in the earthly kingdom, who is wealthiest, who most powerful.
What then does Christ say? He reveals what is in their hearts and responds to their true feelings, not just to their words. For Scripture says He called a little child to Him and said, Unless you are converted and become as this little child, you shall not enter into the kingdom of heaven. Matthew 18:2-3 Why, He says, do you ask who is greatest and compete for first honors? But I declare that anyone who has not become the lowest of all is unworthy even to enter there.
What then says Christ? He unveils their conscience, and replies to their feeling, not merely to their words. For He called a little child unto Him, says the Scripture, and said, Unless you are converted, and become as this little child, you shall not enter into the kingdom of heaven. Matthew 18:2-3 Why, you, He says, inquire who is greatest, and are contentious for first honors; but I pronounce him, that is not become lowest of all, unworthy so much as to enter in there.
Christ does an excellent job not only presenting this example but also placing the child in their midst. Through this very sight, He shames them and encourages them to be similarly humble and simple. For the little child is free from both envy and vainglory, and from desiring the first place. He possesses the greatest of virtues—simplicity—and everything that is simple and humble.
And full well does He both allege that pattern, and not allege it only, but also set the child in the midst, by the very sight abashing them, and persuading them to be in like manner lowly and artless. Since both from envy the little child is pure, and from vainglory, and from longing for the first place; and he is possessed of the greatest of virtues, simplicity, and whatever is artless and lowly.
Not only courage is needed, nor wisdom, but this virtue also—I mean humility and simplicity. Indeed, the things that belong to our salvation are deficient even at the most critical point if these are not present with us.
Not courage then only is wanted, nor wisdom, but this virtue also, humility I mean, and simplicity. Yea, and the things that belong to our salvation halt even in the chiefest point, if these be not with us.
A young child, whether insulted and beaten or honored and praised, is not moved to impatience or envy by the one, nor puffed up by the other.
The little child, whether it be insulted and beaten, or honored and glorified, neither by the one is it moved to impatience or envy, nor by the other lifted up.
Do you see how once again He calls us to all natural excellencies, showing that it is possible to attain them through free choice, and so silences the wicked frenzy of the Manicheans? For if nature is an evil thing, why does He draw from it His patterns of severe goodness?
Do you see how again He calls us on to all natural excellencies, indicating that of free choice it is possible to attain them, and so silences the wicked frenzy of the Manichæans? For if nature be an evil thing, wherefore does He draw from hence His patterns of severe goodness?
And I suppose the child He placed in the midst was a very young child indeed, free from all these passions. For such a little child is free from pride and the mad desire for glory, and from envy and contentiousness, and from all such passions. Having many virtues—simplicity, humility, unworldliness—the child takes pride in none of them. This is a double form of severe goodness: to possess these things and not to be puffed up about them.
And the child which He set in the midst I suppose to have been a very young child indeed, free from all these passions. For such a little child is free from pride and the mad desire of glory, and envy, and contentiousness, and all such passions, and having many virtues, simplicity, humility, unworldliness, prides itself upon none of them; which is a twofold severity of goodness; to have these things, and not to be puffed up about them.
Therefore He brought the child in and placed it in the middle. And He did not conclude His teaching merely with this, but carried this instruction further, saying, "And whoever receives such a little child in my name, receives me."
Wherefore He brought it in, and set it in the midst; and not at this merely did He conclude His discourse, but carries further this admonition, saying, And whoever shall receive such a little child in my name, receives me.
For know, He says, that not only will you receive a great reward if you yourselves become like this, but also if you honor others who are such for my sake, even for your honor to them I appoint a kingdom as your reward. Or rather, He sets down what is far greater, saying, "he receives me." So exceedingly dear to me is everything that is lowly and artless. For by a little child here, He means the people who are simple and lowly in this way, and abject and contemptible in the judgment of ordinary people.
For know, says He, that not only, if you yourselves become like this, shall you receive a great reward; but also if for my sake ye honor others who are such, even for your honor to them do I appoint unto you a kingdom as your recompence. Or rather, He sets down what is far greater, saying, he receives me. So exceedingly dear to me is all that is lowly and artless. For by a little child, here, He means the men that are thus simple and lowly, and abject and contemptible in the judgment of the common sort.
After this, to make His statement even more convincing, He supports it not only by the honor involved but also by the punishment. He continues by saying, "And whoever shall offend one of these little ones, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea."
4. After this, to obtain yet more acceptance for His saying, He establishes it not by the honor only, but also by the punishment, going on to say, And whoever shall offend one of these little ones, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
Just as those who honor these for my sake receive heaven, or rather an honor even greater than the kingdom itself, so too those who dishonor them (for this is what it means to offend them) will suffer the most extreme punishment. Don't be surprised that He calls this insult an offense, because many weak-minded people have suffered serious harm from being treated with contempt and insult. To emphasize and intensify the blame, He points out the damage that results from such behavior.
For as they, says He, who honor these for my sake, have heaven, or rather an honor greater than the very kingdom; even so they likewise who dishonor them (for this is to offend them), shall suffer the extremity of punishment. And marvel thou not at His calling the affront an offense; for many feeble-minded persons have suffered no ordinary offense from being treated with slight and insult. To heighten therefore and aggravate the blame, He states the mischief arising therefrom.
And He does not go on to express the punishment in the same way, but uses familiar things to show how unbearable it is. For when He wants to affect the more insensitive people most sharply, He uses sensible images. Therefore here also, wanting to show the greatness of the punishment they will undergo and to strike at the arrogance of those who despise them, He introduced a kind of sensible punishment—that of the millstone and the drowning. Yet surely it would have been appropriate to what had gone before to have said, "He who does not receive one of these little ones does not receive me"—a thing more bitter than any punishment. But since even the very unfeeling and extremely insensitive were not as much affected by this, terrible as it is, He presents a millstone and a drowning. And He did not say, "A millstone shall be hung around his neck," but "It would be better for him to undergo this," implying that another evil, more grievous than this, awaits him; and if this is unbearable, much more so is that.
And He does not go on to express the punishment in the same way, but from the things familiar to us, He indicates how intolerable it is. For when He would touch the grosser sort most sharply, He brings sensible images. Wherefore here also, meaning to indicate the greatness of the punishment they shall undergo, and to strike into the arrogance of those that despise them, He brought forward a kind of sensible punishment, that of the millstone, and of the drowning. Yet surely it were suitable to what had gone before to have said, He that receives not one of these little ones, receives not me; a thing bitterer than any punishment; but since the very unfeeling, and exceeding gross, were not so much penetrated by this, terrible as it is, He puts a millstone, and a drowning. And He said not, A millstone shall be hanged about his neck, but, It would be better for him to undergo this; implying that another evil, more grievous than this, awaits him; and if this be unbearable, much more that.
Do you see how He makes His warning fearful in both ways? First, by comparing it to a familiar image, He makes it clearer. Then, by showing how much it exceeds that image, He presents it to the imagination as far greater than that visible one. Do you see how He completely uproots the spirit of arrogance? How He heals the wound of vainglory? How He teaches us not to set our hearts on the highest honors? How He persuades those who desire them to seek the lowest place in everything?
Do you see how in both respects He made His threat terrible, first by the comparison with the known image rendering it more distinct, then by the excess on its side presenting it to the fancy as far greater than that visible one. Do you see how He plucks up by the root the spirit of arrogance; how He heals the ulcer of vainglory; how He instructs us in nothing to set our heart on the first honors; how He persuades such as covet them in everything to follow after the lowest place?
For nothing is worse than arrogance. This even removes people from their natural senses and brings on them the character of fools. Or rather, it actually makes them completely like idiots.
5. For nothing is worse than arrogance. This even takes men out of their natural senses, and brings upon them the character of fools; or rather, it really makes them to be utterly like idiots.
Just as if someone who was three cubits tall tried to be higher than the mountains, or actually thought he was, and stretched himself up as if he surpassed their peaks, we would need no other proof that he was out of his senses—in the same way, when you see an arrogant man who thinks himself superior to everyone and considers it degrading to live with other people, don't look for any other proof of that man's madness. He is far more ridiculous than any natural fool, precisely because he deliberately creates this disease in himself. And he is wretched not only in this respect, but also because he falls into the very pit of wickedness without even realizing it.
For like as, if any one, being three cubits in stature, were to strive to be higher than the mountains, or actually to think it, and draw himself up, as overpassing their summits, we should seek no other proof of his being out of his senses; so also when you see a man arrogant, and thinking himself superior to all, and accounting it a degradation to live with other people, seek not thou after that to see any other proof of that man's madness. Why, he is much more ridiculous than any natural fool, inasmuch as he absolutely creates this his disease on purpose. And not in this only is he wretched, but because he does without feeling it fall into the very gulf of wickedness.
When will such a person ever come to proper knowledge of any sin? When will he realize that he is doing wrong? No, he is instead like a worthless and enslaved captive whom the devil, having seized, carries off and makes completely his prey, beating him on every side and surrounding him with countless insults.
For when will such an one come to due knowledge of any sin? When will he perceive that he is offending? Nay, rather he is as a vile and captive slave, whom the devil having caught goes off with, and makes him altogether a prey, buffetting him on every side, and encompassing him with ten thousand insults.
He eventually leads them into such great foolishness that he makes them arrogant toward their children, their wives, and even their own ancestors. And others, by contrast, he causes to be puffed up because of their distinguished ancestors. What could be more foolish than this? People become equally prideful from opposite causes—some because their fathers, grandfathers, and ancestors were lowly people, and others because theirs were glorious and distinguished. How then can one deflate this swelling in each case? By saying to the latter group: Go back further than your grandfather and immediate ancestors, and you will perhaps find many cooks, donkey drivers, and shopkeepers. But to the former, who are puffed up by the lowliness of their ancestors, say the opposite: And you, if you trace back further among your forefathers, will find many far more illustrious than you are.
For unto such great folly does he lead them in the end, as to get them to be haughty towards their children, and wives, and towards their own forefathers. And others, on the contrary, He causes to be puffed up by the distinction of their ancestors. Now, what can be more foolish than this? When from opposite causes people are alike puffed up, the one sort because they had mean persons for fathers, grandfathers, and ancestors; and the other because theirs were glorious and distinguished? How then may one abate in each case the swelling sore? By saying to these last, Go farther back than your grandfather, and immediate ancestors, and you will find perchance many cooks, and drivers of asses, and shopkeepers: but to the former, that are puffed up by the meanness of their forefathers, the contrary again; And thou again, if you proceed farther up among your forefathers, will find many far more illustrious than you are.
Let me rewrite this paragraph in clear, modern English:
Let me prove to you from Scripture itself that nature follows this pattern. Solomon was the son of a king, and of a famous king, but that king's father was from the common and lowly classes. His grandfather on his mother's side was the same; otherwise he would not have given his daughter to a mere soldier. And if you trace the family line still higher from these humble people, you will find the lineage becomes more distinguished and royal again. The same is true in Saul's case and in many others as well. So let us not take pride in such things. For what is noble birth? Tell me. It is nothing but a name without substance, and you will realize this on that day. But since that day has not yet come, let me convince you even now from present realities that there is no real advantage in it. For whenever war overtakes us, or famine, or anything else, all these inflated notions about noble birth are put to the test. Disease and plague do not know how to distinguish between rich and poor, famous and obscure, high-born and common-born. Neither does death nor any other misfortune, but they all attack everyone equally. In fact, if I may say something remarkable, they attack the rich even more. For the less accustomed the rich are to such hardships, the more they suffer when overtaken by them. And the fear is greater among the rich as well. For no one trembles before rulers as they do, and before crowds no less than before rulers—indeed, much more. Many such households have in fact been destroyed both by the anger of crowds and by the threats of rulers. But the poor man is free from both these kinds of dangers.
For that nature has this course, come let me prove it to you even from the Scriptures. Solomon was son of a king, and of an illustrious king, but that king's father was one of the vile and ignoble. And his grandfather on his mother's side in like manner; for else he would not have given his daughter to a mere soldier. And if you were to go up again higher from these mean persons, you will see the race more illustrious and royal. So in Saul's case too, so in many others also, one shall come to this result. Let us not then pride ourselves herein. For what is birth? Tell me. Nothing, but a name only without a substance; and this you will know in that day. But because that day is not yet come, let us now even from the things present persuade you, that hence arises no superiority. For should war overtake us, should famine, should anything else, all these inflated conceits of noble birth are put to the proof: should disease, should pestilence come upon us, it knows not how to distinguish between the rich and the poor, the glorious and inglorious, the high born and him that is not such; neither does death, nor the other reverses of fortune, but they all rise up alike against all; and if I may say something that is even marvellous, against the rich more of the two. For by how much they are less exercised in these things, so much the more do they perish, when overtaken by them. And the fear too is greater with the rich. For none so tremble at princes as they; and at multitudes, not less than at princes, yea rather much more; many such houses in fact have been subverted alike by the wrath of multitudes and the threatening of princes. But the poor man is exempt from both these kinds of troubled waters.
Therefore, set aside this concern with nobility, and if you want to show me that you are noble, demonstrate the freedom of your soul—freedom like that blessed man possessed (and he was a poor man), who said to Herod, "It is not lawful for you to have your brother Philip's wife." Show freedom like he had, who came before him and was like him, and who will come after him in the same way—the one who said to Ahab, "I do not trouble Israel, but you and your father's house do." Show freedom like the prophets had, like all the apostles had.
6. Wherefore let alone this nobility, and if you would show me that you are noble, show the freedom of your soul, such as that blessed man had (and he a poor man), who said to Herod, It is not lawful for you to have your brother Philip's wife; Mark 6:18 such as he was possessed of, who before him was like him, and after him shall be so again; who said to Ahab, I do not trouble Israel, but thou, and your father's house; 1 Kings 18:18 such as the prophets had, such as all the apostles.
But the souls of those enslaved to wealth are not like this. Instead, like people under ten thousand tutors and taskmasters, they do not even dare to lift up their eyes and speak boldly on behalf of virtue. The love of riches, the love of glory, and the love of other things look terribly upon them and make them slavish flatterers. Nothing takes away freedom as much as entanglement in worldly affairs and wearing what are considered marks of distinction. Such a person does not have one master, or two, or three, but ten thousand.
But not like this are the souls of them that are slaves to wealth, but as they that are under ten thousand tutors, and taskmasters, so these dare not so much as lift up their eye, and speak boldly in behalf of virtue. For the love of riches, and that of glory, and that of other things, looking terribly on them, make them slavish flatterers; there being nothing which so takes away liberty, as entanglement in worldly affairs, and the wearing what are accounted marks of distinction. For such an one has not one master, nor two, nor three, but ten thousand.
And if you want to count them up, let's bring in someone who holds an honored position in the king's court. Let him have great wealth, great power, a distinguished birthplace, noble ancestry, and let him be looked up to by everyone. Now let's see whether this person is not actually more enslaved than anyone else, and let's compare him not with an ordinary slave, but with a slave's slave—for many servants themselves have slaves. This slave's slave has only one master. And what if that one master is not free? Still, he is only one, and the other looks only to his pleasure. For even though his master's master may seem to have power over him, for the present he obeys only one person, and if things are well between those two, he will live in security all his life. But our man does not have just one or two masters; he has many, and more severe masters. First, he is anxious about the sovereign himself. And it is not the same thing to have a humble person for a master as to have a king, whose ears are constantly filled with talk by many people and who becomes the property of one group now and another group later.
And if you would fain even number them, let us bring in some one of those that are in honor in kings' courts, and let him have both very much wealth, and great power, and a birthplace excelling others, and distinction of ancestry, and let him be looked up to by all men. Now then let us see, if this be not the very person to be more in slavery than all; and let us set in comparison with him, not a slave merely, but a slave's slave, for many though servants have slaves. This slave's slave then for his part has but one master. And what though that one be not a freeman? Yet he is but one, and the other looks only to his pleasure. For albeit his master's master seem to have power over him, yet for the present he obeys one only; and if matters between them two are well, he will abide in security all his life. But our man has not one or two only, but many, and more grievous masters. And first he is in care about the sovereign himself. And it is not the same to have a mean person for a master, as to have a king, whose ears are buzzed into by many, and who becomes a property now to this set and now to that.
Our man, though aware of nothing wrong in himself, suspects everyone: his colleagues and his subordinates, his friends and his enemies alike.
Our man, though conscious of nothing, suspects all; both his comrades and his subordinates; both his friends and his enemies.
But someone may say that a slave also fears his master. Yet how is it the same thing to fear one person or many, to have one person making you afraid? Or rather, if someone looks carefully, he will not find even one. How so, and in what sense? The slave has no one who wants to remove him from his service and take his place (so he has no one plotting against him in this way). But these people have no other pursuit than to undermine whoever is more approved and more beloved by their ruler. Therefore such a person must flatter everyone—his superiors, his equals, his friends. For where envy and love of glory exist, even sincere friendship has no strength. For just as those in the same trade cannot love one another with a perfect and genuine love, so it is also with rivals in honor and with those who desire the same worldly things. Because of this, the war within is great.
But the other man too, you may say, fears his master. But how is it the same thing, to have one or many, to make one timorous? Or rather, if a man inquire carefully, he will not find so much as one. How, and in what sense? Whereas that slave has no one that desires to put him out of that service of his, and to introduce himself (whence neither has he any one to plot against him therein); these have not even any other pursuit, but to unsettle him that is more approved and more beloved by their ruler. Wherefore also he must needs flatter all, his superiors, his equals, his friends. For where envy is, and love of glory, there even sincere friendship has no strength. For as those of the same craft cannot love one another with a perfect and genuine love, so is it with rivals in honor also, and with them that long for the same among worldly objects. Whence also great is the war within.
Do you see what a crowd of masters, and harsh masters at that? Do you want me to show you yet another one, even worse than this? All those who are behind him try to get ahead of him, while all those who are in front of him try to prevent him from getting closer to them and surpassing them.
Do you see what a swarm of masters, and of hard masters? Will you that I show you yet another, more grievous than this? They that are behind him, all of them strive to get before him: all that are before him, to hinder him from coming nearer them, and passing them by.
But what an amazing thing! I set out to show you masters, but our discussion, as it has developed and gained momentum, has accomplished more than I promised. It has revealed enemies instead of masters—or rather, the same people acting as both enemies and masters. For while they are treated with respect like masters, they are dangerous as enemies, and they scheme against us like adversaries. So when someone has the same people functioning both as masters and as enemies, what could be worse than this misfortune? A slave, though he must obey commands, at least benefits from the care and goodwill of those who give him orders. But these people, while they give commands, become enemies and are turned against one another. They are even worse than soldiers in battle, because they wound in secret, and under the appearance of friendship they treat people as enemies would, and they often build their own reputation on the suffering of others.
7. But O marvel! I undertook indeed to show you masters, but our discourse, we find, coming on and waxing eager, has performed more than my undertaking, pointing out foes instead of masters; or rather the same persons both as foes and as masters. For while they are courted like masters, they are terrible as foes, and they plot against us as enemies. When then any one has the same persons both as masters, and as enemies, what can be worse than this calamity? The slave indeed, though he be subject to command, yet nevertheless has the advantage of care and good-will on the part of them who give him orders; but these, while they receive commands, are made enemies, and are set one against another; and that so much more grievously than those in battles, in that they both wound secretly, and in the mask of friends they treat men as their enemies would do, and oftentimes make themselves credit of the calamity of others.
But our situation is not like that. Rather, when someone experiences misfortune, there are many who share in their grief, and when someone achieves honor, there are many who share in their joy. The apostle says the opposite: "For whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it." And the words of the one who gives these instructions say at one time, "What is my hope or joy? Are not even ye?" At another time he says, "Now we live, if you stand fast in the Lord," and at another, "Out of much affliction and anguish of heart I wrote to you," and "Who is weak, and I am not weak? Who is offended, and I burn not?"
But not such are our circumstances; rather should another fare ill, there are many to grieve with him: should he obtain distinction, many to find pleasure with him. Not so again the apostle: For whether, says he, one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. 1 Corinthians 12:26 And the words of him who gives these admonitions, are at one time, What is my hope or joy? Are not even ye? 1 Thessalonians 2:19 at another, Now we live, if you stand fast in the Lord; 1 Thessalonians 3:8 at another, Out of much affliction and anguish of heart I wrote to you; 2 Corinthians 2:4 and, Who is weak, and I am not weak? Who is offended, and I burn not? 2 Corinthians 11:29
Why then do we still endure the storms and waves of the world outside, and not run to this calm harbor, leaving behind the mere names of good things to pursue the very things themselves? For glory, dignity, wealth, credit, and all such things are only names with them, but with us they are realities; just as the grievous things—death, dishonor, poverty, and whatever else is like them—are only names with us, but realities with them.
Wherefore then do we still endure the tempest and the billows of the world without, and not run to this calm haven, and leaving the names of good things, go on to the very things themselves? For glory, and dignity, and wealth, and credit, and all such things, are names with them, but with us realities; just as the grievous things, death and dishonor and poverty, and whatever else is like them, are names indeed with us, but realities with them.
And, if you will, let us first look at glory, which seems so lovely and desirable to everyone. I am not even speaking of how short-lived and quickly extinguished it is, but rather let me examine it when it is in full bloom. Don't strip away the makeup and decorations of this harlot, but bring her forward fully adorned and show her to us, so I can then expose her ugliness. Well then, you will no doubt point to her fine clothing, her many attendants, the herald's voice, the attention of all classes of people, the silence of the crowd, the blows dealt to anyone who gets in the way, and everyone staring. Are these not her splendors? Come then, let us examine whether these things are not empty and nothing but a useless illusion. For how is the person we are talking about made better by these things, either in body or in soul? For these are what constitute the man. Will he be taller because of them, or stronger, or healthier, or faster, or will his senses be sharper and more acute? No one could claim this. Let us turn then to the soul, to see if we might find any benefit arising from this. What then? Will such a person become more temperate, more gentle, more prudent, through that kind of attention? Not at all—quite the opposite, in fact. For the result here is not like it is with the body. For while the body gains nothing with respect to its proper excellence, here the harm is not only that the soul reaps no good fruit, but also that it actually receives much evil from this: being driven by such means into haughtiness, and vainglory, and folly, and wrath, and ten thousand faults like them.
And, if you will, let us first bring forward glory, so lovely and desirable with all of them. And I speak not of its being short-lived, and soon put out, but when it is in its bloom, then show it me. Take not away the daubings and colored lines of the harlot, but bring her forward decked out, and exhibit her to us, for me thereupon to expose her deformity. Well then, of course you will tell of her array, and her many lictors, and the heralds' voice, and the listening of all classes, and the silence kept by the populace, and the blows given to all that come in one's way, and the universal gazing. Are not these her splendors? Come then, let us examine whether these things be not vain, and a mere unprofitable imagination. For wherein is the person we speak of the better for these things, either in body, or in soul? For this constitutes the man. Will he then be taller hereby, or stronger, or healthier, or swifter, or will he have his senses keener, and more piercing? Nay, no one could say this. Let us go then to the soul, if haply we may find there any advantage occurring herefrom. What then? Will such a one be more temperate, more gentle, more prudent, through that kind of attendance? By no means, but rather quite the contrary. For not as in the body, so also is the result here. For there the body indeed gains nothing in respect of its proper excellence; but here the mischief is not only the soul's reaping no good fruit, but also its actually receiving much evil therefrom: hurried as it is by such means into haughtiness, and vainglory, and folly, and wrath, and ten thousand faults like them.
But he rejoices, you will say, and delights in these things, and they cheer him up. The worst part of his evils lies in that statement of yours, and the incurable aspect of the disease. For the person who rejoices in these things would be unwilling, however easily, to be freed from what is the source of his evils. Yes, he has blocked off the path to healing for himself by this pleasure. So the greatest harm is right here: that he is not even pained, but rather rejoices, when the diseases are growing upon him.
But he rejoices, you will say, and exults in these things, and they brighten him up. The crowning point of his evils lies in that word of yours, and the incurable part of the disease. For he that rejoices in these things, would be unwilling however easily to be released from that which is the ground of his evils; yea, he has blocked up against himself the way of healing by this delight. So that here most of all is the mischief, that he is not even pained, but rather rejoices, when the diseases are growing upon him.
Rejoicing is not always good, since even thieves rejoice in stealing, adulterers in defiling their neighbor's marriage bed, the greedy in violent plundering, and murderers in killing. So let us not simply ask whether he rejoices, but whether he rejoices in something beneficial, lest we discover his joy is like that of the adulterer and the thief.
For neither is rejoicing always a good thing; since even thieves rejoice in stealing, and an adulterer in defiling his neighbor's marriage bed, and the covetous in spoiling by violence, and the manslayer in murdering. Let us not then look whether he rejoice, but whether it be for something profitable, lest perchance we find his joy to be such as that of the adulterer and the thief.
Why does he rejoice, tell me? Is it for his reputation with the crowd, so he can puff himself up and be stared at? What could be worse than this desire and this misplaced affection? Or if it's not a bad thing, you must stop ridiculing the vainglorious and attacking them with constant mockery. You must stop pronouncing curses on the haughty and contemptuous. But you would not tolerate that. Well then, they too deserve plenty of censure, even though they have plenty of lictors. And all this I have said about the more tolerable sort of rulers, since we will find that most of them transgress more seriously than either robbers, murderers, adulterers, or tomb robbers, by not making good use of their power. For indeed, their thefts are more shameless, their killings more callous, and their impurities far more enormous than the others. And they break through not just one wall, but estates and houses without end, their authority making it very easy for them.
For wherefore, tell me, does he rejoice? For his credit with the multitude, because he can puff himself up, and be gazed upon? Nay, what can be worse than this desire, and this ill-placed fondness? Or if it be no bad thing, you must leave off deriding the vainglorious and aspersing them with continual mockeries: ye must leave off uttering imprecations on the haughty and contemptuous. But ye would not endure it. Well then, they too deserve plenty of censure, though they have plenty of lictors. And all this I have said of the more tolerable sort of rulers; since the greater part of them we shall find transgressing more grievously than either robbers, or murderers, or adulterers, or spoilers of tombs, from not making a good use of their power. For indeed both their thefts are more shameless, and their butcheries more hardened, and their impurities far more enormous than the others; and they dig through, not one wall, but estates and houses without end, their prerogative making it very easy to them.
They serve the most grievous slavery, both bowing down shamefully under their passions and trembling before all their accomplices. For only that person is free, and only that person is a ruler, and more kingly than all kings, who is delivered from his passions.
And they serve a most grievous servitude, both stooping basely under their passions, and trembling at all their accomplices. For he only is free, and he only a ruler, and more kingly than all kings, who is delivered from his passions.
Understanding these things, let us pursue true freedom and set ourselves free from evil slavery. Let us not consider the splendor of power, the control that comes from wealth, or anything else of that kind to be sources of blessing, but virtue alone. For in this way we will both enjoy security here and attain the good things to come, by the grace and love toward humanity of our Lord Jesus Christ, to whom be glory and might, with the Father and the Holy Spirit, forever and ever. Amen.
Knowing then these things, let us follow after the true freedom, and deliver ourselves from the evil slavery, and let us account neither pomp of power nor dominion of wealth, nor any other such thing, to be blessed; but virtue only. For thus shall we both enjoy security here, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, with the Father and the Holy Spirit, world without end. Amen.