Opening
Matthew 19:1.
Matt. XIX. 1.
And it happened that when Jesus had finished these sayings, He left Galilee and came into the region of Judea beyond the Jordan.
And it came to pass, that when Jesus had finished these sayings, He departed from Galilee, and came into the coasts of Judæa beyond Jordan.
He had regularly been leaving Judea because of those men's envy, but now He begins to visit it frequently from this time on, because the passion was going to be near. However, He does not go up to Jerusalem yet, but stays in the region of Judea.
Having constantly left Judæa on account of the envy of those men, now He frequents it from this time forth, because the passion was to be near at hand; He goes not up, however, unto Jerusalem for a while, but into the coasts of Judæa.
When He arrived, large crowds followed Him, and He healed them.
And, when He had come, great multitudes followed Him, and He healed them. Matthew 19:2
He does not always teach through words, nor does He always perform miraculous signs. Instead, He does first one and then the other, working out the salvation of those who waited on Him and followed Him in various ways. Through the miracles He shows Himself to be a Teacher worthy of belief in what He says, and through the teaching of His word He increases the benefit people receive from the miracles. This leads them by the hand to the knowledge of God.
For neither in the teaching by words does He continue always, nor in the wonderful working of signs, but He does now one now the other, variously working the salvation of them that were waiting upon Him and following Him, so as by the miracles to appear, in what He said, a Teacher worthy of belief, and by the teaching of His word to increase the profit from the miracles; and this was to lead them by the hand to the knowledge of God.
But notice this too, I ask you: how the disciples pass over whole crowds with a single word, not declaring by name each person who was healed. For they did not say "this person and that person," but rather "many," teaching us to be humble and unassuming. But Christ healed them, benefiting both those people and, through them, many others. For the healing of these people's sickness became for others a foundation for the knowledge of God.
But do thou mark, I pray you, this too, how the disciples pass over whole multitudes with one word, not declaring by name each of them that are healed. For they said not, that such a one, and such another, but that many, teaching us to be unostentatious. But Christ healed, benefiting both them, and by them many others. For the healing of these men's infirmity was to others a foundation for the knowledge of God.
But it was not so for the Pharisees. Instead, because of this very thing they became more hostile and came to Him to test Him. Since they could not find fault with the works He was doing, they presented Him with questions. For they came to Him and, testing Him, said, "Is it lawful for a man to divorce his wife for any reason?" Matthew 19:3
But not so to the Pharisees, but even for this self-same thing they become more fierce, and come unto Him tempting Him. For because they could not lay hold of the works that were doing, they propose to Him questions. For they came unto Him, and tempting Him said, Is it lawful for a man to put away his wife for every cause? Matthew 19:3
What foolishness! They thought they could silence Him with their questions, even though they had already received clear proof of His power. When they argued endlessly about the Sabbath, when they said He blasphemes, when they said He has a demon, when they criticized His disciples for walking through the grain fields, when they argued about unwashed hands—on every occasion He had sewn their mouths shut and silenced their shameless tongues, sending them away defeated. Yet even so they do not leave Him alone. For such is wickedness, such is envy—shameless and bold; even if it is silenced ten thousand times, it attacks again ten thousand times.
O folly! They thought to silence Him by their questions, although they had already received certain proof of this power in Him. When at least they argued much about the Sabbath, when they said, He blasphemes, when they said, He has a devil, when they found fault with His disciples as they were walking in the grain fields, when they argued about unwashen hands, on every occasion having sewed fast their mouths, and shut up their shameless tongue, He thus sent them away. Nevertheless, not even so do they keep off from Him. For such is wickedness, such is envy, shameless and bold; though it be put to silence ten thousand times, ten thousand times does it assault again.
But notice, I ask you, their craftiness also from the form of their question. For they did not say to Him, "You commanded us not to put away a wife," since He had already discussed this law. Nevertheless, they made no mention of those words but seized on this opportunity. Thinking to make their trap even greater and intending to force Him into contradicting the law, they do not say, "Why did You enact this or that?" Instead, as though nothing had been said, they ask, "Is it lawful?"—expecting that He had forgotten saying it. They were ready, if on the one hand He said it is lawful to put away a wife, to use against Him the things He Himself had spoken and to say, "How then did You say the opposite?" But if He said the same things now as before, they would use against Him the words of Moses.
But mark thou, I pray you, their craft also from the form of their question. For neither did they say unto Him, You commanded not to put away a wife, for indeed He had already discoursed about this law; but nevertheless they made no mention of those words; but took occasion from hence, and thinking to make their snare the greater, and being minded to drive Him to a necessity of contradicting the law, they say not, why did You enact this or that? But as though nothing had been said, they ask, Is it lawful? expecting that He had forgotten having said it; and being ready if on the one hand He said, It is lawful to put away, to bring against Him the things He Himself had spoken, and to say, How then did You affirm the contrary? But if the same things now again as before, to bring against Him the words of Moses.
What did He say then? He did not say, "Why do you test me, you hypocrites?" although He says this later, but here He does not speak this way. Why is this? So that along with His power He might also display His gentleness. For He does not always remain silent, or else they would think they are concealed; nor does He always rebuke them, so that He may teach us to endure all things with gentleness.
What then said He? He said not, do you tempt me, you hypocrites? although afterwards He says this, but here He speaks not thus. Why can this be? In order that together with His power He might show forth His gentleness also. For He does neither always keep silence, lest they should suppose they are hidden; nor does He always reprove, in order that He may instruct us to bear all things with gentleness.
How then does He answer them? Have you not read that He who made them at the beginning made them male and female, and said, For this cause a man shall leave his father and his mother, and shall cleave to his wife; and they two shall be one flesh? So that they are no more two but one flesh. What therefore God has joined together, let not man put asunder.
How then does He answer them? Have ye not read, that He which made them at the beginning, made them male and female, and said, For this cause shall a man leave his father and his mother, and shall cleave to his wife; and they two shall be one flesh? So that they are no more two but one flesh. What therefore God has joined together, let not man put asunder. Matthew 19:4-6
Notice the wisdom of a teacher here. When asked "Is it lawful?" he did not immediately say "It is not lawful," because that would have disturbed and upset them. Instead, before giving his decision, he made the answer clear through his argument, showing that this was itself a commandment from his Father, and that he was not contradicting Moses when he taught these things, but was in complete agreement with him.
See a teacher's wisdom. I mean, that being asked, Is it lawful? He did not at once say, It is not lawful, lest they should be disturbed and put in disorder, but before the decision by His argument He rendered this manifest, showing that it is itself too the commandment of His Father, and that not in opposition to Moses did He enjoin these things, but in full agreement with him.
Notice how He argues powerfully not only from the creation itself but also from His command. He didn't just say that He made one man and one woman only, but that He also gave the command that the one man should be joined to the one woman. If it had been His will for the man to put this one away and bring in another, when He had made one man, He would have created many women.
But mark Him arguing strongly not from the creation only, but also from His command. For He said not, that He made one man and one woman only, but that He also gave this command that the one man should be joined to the one woman. But if it had been His will that he should put this one away, and bring in another, when He had made one man, He would have formed many women.
But now, both through the way He created us and through the way He gave the law, He showed that one man must live with one woman continually and never separate from her.
But now both by the manner of the creation, and by the manner of lawgiving, He showed that one man must dwell with one woman continually, and never break off from her.
Notice how He says, "He who made them at the beginning made them male and female"—that is, they sprang from one root and came together into one body, for "the two shall become one flesh."
And see how He says, He which made them at the beginning, made them male and female, that is, from one root they sprung, and into one body came they together, for the two shall be one flesh.
After this, to make it a serious matter to criticize this law-giving and to strengthen the law, He did not say "Do not separate" or "Do not put asunder," but rather "What God has joined together, let not man put asunder."
After this, to make it a fearful thing to find fault with this lawgiving, and to confirm the law, He said not, Sever not therefore, nor put asunder, but, What God has joined together, let not man put asunder.
But if you appeal to Moses, I point you to Moses' Lord, and along with that, I also appeal to the timing. For God at the beginning made them male and female; and this law is older (even though it may seem I am only now introducing it), and was established with great seriousness. For He did not merely bring the woman to the man, but also commanded him to leave father and mother. And He did not simply make it a law for him to come to the woman, but also to cleave to her, indicating through the form of the language that they should not be separated. And He was not satisfied even with this, but sought yet another, greater union, for He says, the two shall be one flesh.
But if you put forward Moses, I tell you of Moses' Lord, and together with this, I rely upon the time also. For God at the beginning made them male and female; and this law is older (though it seem to have been now introduced by me), and with much earnestness established. For not merely did He bring the woman to the man, but also commanded to leave father and mother. And neither did He make it a law for him merely to come to the woman, but also to cleave to her, by the form of the language intimating that they might not be severed. And not even with this was He satisfied, but sought also for another greater union, for the two, He says, shall be one flesh.
After reciting the ancient law—which was established through both actions and words—and showing that it deserves respect because of who gave it, Christ then interprets and gives the law with authority, saying, "So that they are no more two, but one flesh." Just as severing flesh is a horrible thing, so also divorcing a wife is unlawful. And He did not stop there, but brought God into it as well by saying, "What therefore God has joined together, let not man put asunder," showing that the act was both against nature and against law. It is against nature because one flesh is being severed; it is against law because when God has joined something together and commanded that it not be divided, you conspire to do this very thing.
Then after He had recited the ancient law, which was brought in both by deeds and by words, and shown it to be worthy of respect because of the giver, with authority after that He Himself too interprets and gives the law, saying, So that they are no more two, but one flesh. Like then as to sever flesh is a horrible thing, so also to divorce a wife is unlawful. And He stayed not at this, but brought in God also by saying, What therefore God has joined together, let not man put asunder, showing that the act was both against nature, and against law; against nature, because one flesh is dissevered; against law, because that when God has joined and commanded it not to be divided, you conspire to do this.
What then should they have done after this? Shouldn't they have kept silent and praised what He said? Shouldn't they have marveled at His wisdom? Shouldn't they have been amazed at His agreement with the Father? But they do none of these things. Instead, as though they were defending the law, they say, "How then did Moses command to give a certificate of divorce and to send her away?" Yet they should not have brought this up now—rather, He should have raised it with them. Nevertheless, He does not take advantage of them, nor does He say to them, "I am not bound by this now." Instead, He resolves this objection too.
2. What then ought they to have done after this? Ought they not to have held their peace, and to have commended the saying? Ought they not to have marvelled at His wisdom? Ought they not to have stood amazed at His accordance with the Father? But none of these things do they, but as though they were contending for the law, they say, How then did Moses command to give a writing of divorcement, and to put her away? And yet they ought not now to have brought this forward, but rather He to them; but nevertheless He does not take advantage of them, nor does He say to them, I am not now bound by this, but He solves this too.
And in fact, if He had been a stranger to the old covenant, He would not have defended Moses, nor would He have argued based on the things that were established once and for all at the beginning. He would not have worked to show that His own commands agreed with the old ones.
And indeed if He had been an alien from the old covenant, He would not have striven for Moses, neither would He have argued positively from the things done once for all at the beginning; He would not have studied to show that His own precepts agreed with those of old.
And Moses had indeed given many other commandments besides these, both those about food and those about the Sabbath. So why did they not bring him forward in those cases as they do here? Because they wanted to rally the crowd of married men against him. For this was considered an indifferent matter among the Jews, and everyone was accustomed to doing this. Therefore, it was for this reason that although so many things had been said on the mountain, they only now remembered this commandment.
And indeed Moses had given many other commandments besides, both those about meats, and those about the Sabbath; wherefore then do they nowhere bring him forward, as here? From a wish to enlist the multitude of the husbands against him. For this was considered a thing indifferent with the Jews, and all used to do so much as this. Accordingly it was for this reason that when so many things had been said on the mount, they remembered this commandment only now.
Nevertheless, unspeakable wisdom makes a defense even for these things and says, "Moses, because of the hardness of your hearts, made the law this way." And He does not allow even Moses to remain under accusation, since He Himself had given him the law. Instead, He delivers him from the charge and turns the whole matter back upon their own heads, just as He does everywhere.
Nevertheless, unspeakable wisdom makes a defense even for these things, and says, Moses for the hardness of your hearts thus made the law. And not even him does He suffer to remain under accusation, forasmuch as He had Himself given him the law; but delivers him from the charge, and turns the whole upon their head, as everywhere He does.
When they blamed His disciples for plucking the ears of grain, He showed that they themselves were guilty. And when they accused the disciples of transgressing by not washing their hands, He showed that they themselves were the transgressors—and the same with the Sabbath as well. He does this everywhere, and here in the same way.
For again when they were blaming His disciples for plucking the ears of grain, He shows themselves to be guilty; and when they were laying a transgression to their charge as to their not washing their hands, He shows themselves to be the transgressors, and touching the Sabbath also: both everywhere, and here in like manner.
Then, because what He said was hard to accept and brought much criticism on them, He quickly turned His teaching back to that ancient law, saying what He had also said before: "But in the beginning it was not so"—that is, God ordained the opposite through His actions at the beginning. For to prevent them from saying, "How is it clear that Moses said this because of our hardness of heart?" He again silences them by this argument. If this were the primary law and for our good, the other would not have been given at the beginning. In creating, God would not have created in that way, nor would He have said such things.
Then because the saying was hard to bear, and brought on them much blame, He quickly directs back His discourse to that ancient law, saying as He had said before also, But in the beginning it was not so, that is, God by His acts at the beginning ordained the contrary. For in order that they may not say, Whence is it manifest, that for our hardness Moses said this? hereby again He stops their mouths. For if this were the primary law, and for our good, that other would not have been given at the beginning; God in creating would not have so created, He would not have said such things.
But I say to you, whoever divorces his wife except for fornication and marries another commits adultery. Since He had silenced them, He then gives the law by His own authority, just as He did concerning foods and concerning the Sabbath.
But I say unto you, Whosoever shall put away his wife except it be for fornication, and marry another, commits adultery. For since he had stopped their mouths, He then gives the law with His own authority, like as touching the meats, like as touching the Sabbath.
In the same way, regarding foods, once He had defeated them in argument, only then did He declare to the crowd that it is not what goes into a person that defiles them; and regarding the Sabbath, after He had silenced them, He says, "Therefore it is lawful to do good on the Sabbath day"; and here He does the very same thing.
For with regard to the meats likewise, when He had overcome them, then, and not till then, He declared unto the multitude, that, Not that which goes in defiles the man; Matthew 15:11 and with regard to the Sabbath, when He had stopped their mouths, He says, Wherefore it is lawful to do well on the Sabbath day; Matthew 12:12 and here this self-same thing.
But what happened there also happened here. For just as in that instance, when the Jews had been silenced, the disciples were troubled and came to Him with Peter and said, "Explain this parable to us," so now they were troubled and said, "If this is the situation of the man, it is better not to marry."
But what took place there, this happened here also. For as there, when the Jews had been put to silence the disciples were troubled, and came unto Him with Peter and said, Declare unto us this parable; Matthew 15:15 even so now also they were troubled and said, If the case of the man be so, it is good not to marry.
For now they understood the statement more clearly than before. So while they remained silent earlier, now—after the back-and-forth discussion, the questioning, the learning through replies, and the law becoming clearer—they ask Him. They don't dare openly contradict Him, but they bring up what seemed to be a harsh and painful consequence of it, saying, "If the case of the man be so with his wife, it is not good to marry." For indeed it seemed like a very hard thing to have a wife full of every bad quality and to endure a wild beast constantly locked up with one in the house. And so you may understand that this greatly troubled them, Mark said—to show it—that they spoke to Him privately.
For now they understood the saying more than before. Therefore then indeed they held their peace, but now when there has been gainsaying, and answering, and question, and learning by reply, and the law appeared more clear, they ask Him. And openly to contradict they do not dare, but they bring forward what seemed to be a grievous and galling result of it, saying, If the case of the man be so with his wife, it is not good to marry. For indeed it seemed to be a very hard thing to have a wife full of every bad quality, and to endure a wild beast perpetually shut up with one in the house. And that you may learn that this greatly troubled them, Mark said, Mark 10:10 to show it, that they spoke to Him privately.
But what does "If such be the case of a man with his wife" mean? That is, if he is joined with her so that they should be one, or on the other hand, if the man brings blame upon himself for these things and constantly transgresses by divorcing her, it would be easier to fight against natural desire and against oneself than against a wicked woman.
3. But what is, If such be the case of a man with his wife? That is, if to this end he is joined with her, that they should be one, or, on the other hand, if the man shall get to himself blame for these things, and always transgresses by putting away, it were easier to fight against natural desire and against one's self, than against a wicked woman.
What then does Christ say? He did not say, "Yes, it is easier, so do it," lest they should think this was a commandment. Instead, He added, "Not all men receive it, but they to whom it is given" (Matthew 19:11), elevating the matter and showing that it is something great, and in this way drawing them on and urging them forward.
What then says Christ? He said not, yea, it is easier, and so do, lest they should suppose that the thing is a law; but He subjoined, Not all men receive it, but they to whom it is given, Matthew 19:11 raising the thing, and showing that it is great, and in this way drawing them on, and urging them.
But notice a contradiction here. He says this is a great thing, but they say it is easier. Both of these needed to happen: it should be acknowledged as great by Him so they would be more eager, and it should be shown to be easier by their own words so they would be more likely to choose virginity and continence. Since speaking about virginity seemed burdensome, He drove them toward this desire through the constraint of this law. Then to show it is possible, He says, "There are some eunuchs who were so born from their mother's womb, there are some eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake." With these words He was quietly leading them to choose this and establishing that this virtue is possible, practically saying: Consider if you were in that condition by nature, or had endured this same thing at the hands of those who inflict such cruel injuries—what would you have done, being deprived of the pleasure but having no reward? Therefore thank God now that you undergo this with rewards and crowns, which those men endure without crowns. Or rather, you don't even endure the same thing, but something much lighter, being supported both by hope and by awareness of the good work, and not having the desire raging like waves within you.
But see herein a contradiction. For He indeed says this is a great thing; but they, that it is easier. For it was meet that both these things should be done, and that it should be at once acknowledged a great thing by Him, that it might render them more forward, and by the things said by themselves it should be shown to be easier, that on this ground too they might the rather choose virginity and continence. For since to speak of virginity seemed to be grievous, by the constraint of this law He drove them to this desire. Then to show the possibility of it, He says, There are some eunuchs, who were so born from their mother's womb, there are some eunuchs which were made eunuchs of men, and there be eunuchs which have made themselves eunuchs for the kingdom of Heaven's sake, Matthew 19:12 by these words secretly leading them to choose the thing, and establishing the possibility of this virtue, and all but saying, Consider if you were in such case by nature, or had endured this selfsame thing at the hands of those who inflict such wanton injuries, what would you have done, being deprived indeed of the enjoyment, yet not having a reward? Thank God therefore now, for that with rewards and crowns you undergo this, which those men endure without crowns; or rather not even this, but what is much lighter, being supported both by hope, and by the consciousness of the good work, and not having the desire so raging like waves within you.
The removal of a bodily member cannot quiet such waves and bring calm in the way that the restraint of reason can; or rather, only reason is able to do this.
For the excision of a member is not able to quell such waves, and to make a calm, like the curb of reason; or rather, reason only can do this.
For this reason, then, He brought in those others—to encourage these—since if this was not what He was establishing, why would He mention the other eunuchs? But when He says that they made themselves eunuchs, He does not mean the cutting off of bodily members—far from it—but rather the putting away of wicked thoughts. In fact, the man who has mutilated himself is subject even to a curse, as Paul says, "I would they were even cut off which trouble you." And this is very reasonable. For such a person is committing the deeds of murderers, giving occasion to those who slander God's creation, opening the mouths of the Manicheans, and is guilty of the same unlawful acts as those among the Greeks who mutilate themselves. For cutting off our members has been from the beginning a work of demonic agency and a satanic device, so that they may bring a bad report upon the work of God, that they may mar this living creature, that by attributing everything not to choice but to the physis of our members, most people may sin in security, as if they are not responsible; and thus doubly harm this living creature, both by mutilating the members and by hindering the readiness of free choice toward good deeds.
For this intent therefore He brought in those others, even that He might encourage these, since if this was not what He was establishing, what means His saying concerning the other eunuchs? But when He says, that they made themselves eunuchs, He means not the excision of the members, far from it, but the putting away of wicked thoughts. Since the man who has mutilated himself, in fact, is subject even to a curse, as Paul says, I would they were even cut off which trouble you. And very reasonably. For such a one is venturing on the deeds of murderers, and giving occasion to them that slander God's creation, and opens the mouths of the Manichæans, and is guilty of the same unlawful acts as they that mutilate themselves among the Greeks. For to cut off our members has been from the beginning a work of demoniacal agency, and satanic device, that they may bring up a bad report upon the work of God, that they may mar this living creature, that imputing all not to the choice, but to the nature of our members, the more part of them may sin in security, as being irresponsible; and doubly harm this living creature, both by mutilating the members, and by impeding the forwardness of the free choice in behalf of good deeds.
These are the devil's commandments, which introduce not only the things we have already mentioned but also another wicked teaching. They pave the way for arguments about fate and necessity starting from this point, and they undermine everywhere the freedom God has given us. They persuade us that evil actions come from nature, and from this they secretly plant many other wicked doctrines, though not openly. For such are the devil's poisons.
These are the ordinances of the devil, bringing in, besides the things which we have mentioned, another wicked doctrine also, and making way beforehand for the arguments concerning destiny and necessity even from hence, and everywhere marring the freedom given to us of God, and persuading us that evil deeds are of nature, and hence secretly implanting many other wicked doctrines, although not openly. For such are the devil's poisons.
Therefore I urge you to flee from such lawlessness. For together with the things I have mentioned, the force of lust does not become milder through this, but even more fierce. For the seed that is in us has its sources from another origin, and its waves swell from another cause. Some say this violent impulse has its birth from the brain, others from the loins; but I would say it comes from nothing else than from an ungoverned will and a neglected mind. If the mind is temperate, there is no evil result from the motions of physis.
Therefore I beseech you to flee from such lawlessness. For together with the things I have mentioned, neither does the force of lust become milder hereby, but even more fierce. For from another origin has the seed that is in us its sources, and from another cause do its waves swell. And some say from the brain, some from the loins, this violent impulse has its birth; but I should say from nothing else than from an ungoverned will and a neglected mind: if this be temperate, there is no evil result from the motions of nature.
Having spoken about eunuchs who are eunuchs for nothing and without profit, unless they also practice self-control in their minds, and about those who are virgins for the sake of Heaven, He goes on to say, "He that is able to receive it, let him receive it." By this He makes them more eager by showing that this good work is exceedingly great, and He does not confine the matter to the compulsion of a law, because of His inexpressible gentleness. And He said this after showing it to be entirely possible, so that the eagerness of free choice might be all the greater.
Having spoken then of the eunuchs that are eunuchs for nought and fruitlessly, unless with the mind they too practise temperance, and of those that are virgins for Heaven's sake, He proceeds again to say, He that is able to receive it, let him receive it, at once making them more earnest by showing that the good work is exceeding in greatness, and not suffering the thing to be shut up in the compulsion of a law, because of His unspeakable gentleness. And this He said, when He showed it to be most possible, in order that the emulation of the free choice might be greater.
And if it is a matter of free choice, someone might ask, how does He say at the beginning, "All men do not receive it, but they to whom it is given"? The answer is so that you might learn that the struggle is great, not so that you should suspect any forced assignments. For it is given to those who are willing.
And if it is of free choice, one may say, how does He say, at the beginning, All men do not receive it, but they to whom it is given? That you might learn that the conflict is great, not that you should suspect any compulsory allotments. For it is given to those, even to the willing.
But He spoke this way to show that anyone who enters this contest needs much help from above, and whoever is willing will certainly receive it. For it is His custom to use this manner of speaking when the good work accomplished is great, as when He says, "To you it is given to know the mysteries."
But He spoke thus to show that much influence from above is needed by him who enters these lists, whereof He that is willing shall surely partake. For it is customary for Him to use this form of speech when the good work done is great, as when He says, To you it is given to know the mysteries.
This is clearly true, as the present example shows. For if virginity comes only as a gift from above, and those who live as virgins contribute nothing themselves, then He would have promised them the kingdom of Heaven for no reason, and there would be no point in distinguishing them from the other eunuchs.
And that this is true, is manifest even from the present instance. For if it be of the gift from above only, and they that live as virgins contribute nothing themselves, for nought did He promise them the kingdom of Heaven, and distinguish them from the other eunuchs.
Notice, I ask you, how some people benefit from the wicked actions of others. I mean that the Jews went away having learned nothing, since they did not even ask with the intention of learning, but the disciples gained something even from this.
But mark thou, I pray, how from some men's wicked doings, other men gain. I mean, that the Jews went away having learned nothing, for neither did they ask with the intent of learning, but the disciples gained even from hence.
Then little children were brought to Him so that He would lay His hands on them and pray, but the disciples scolded those who brought them. However, He said to them, "Let the little children come to me, for the kingdom of Heaven belongs to such as these." And He laid His hands on them and left that place.
4. Then were there brought unto Him little children, that He should put His hands on them, and pray: and the disciples rebuked them. But He said to them, Suffer the little children to come unto me, for of such is the kingdom of Heaven. And He laid His hands on them, and departed thence. Matthew 19:13-15
And why did the disciples turn away the little children? For the sake of dignity. What then does He do? Teaching them to be humble and to trample underfoot worldly pride, He does receive them, and takes them in His arms, and to such as these He promises the kingdom—the same kind of thing He said before also.
And wherefore did the disciples repel the little children? For dignity. What then does He? Teaching them to be lowly, and to trample under foot worldly pride, He does receive them, and takes them in His arms, and to such as them promises the kingdom; which kind of thing He said before also. Matthew 18:3-4
If we want to inherit Heaven, we must earnestly pursue this virtue. This is the true measure of wisdom: to be simple yet understanding. This is the angelic way of life, for the soul of a young child is free from all passions. He holds no grudge against those who have wronged him but goes to them as friends, as though nothing had happened. No matter how much his mother beats him, he still seeks after her and prefers her above everyone else. Even if you show him the queen wearing a crown, he will not prefer her to his mother dressed in rags, but would rather see his mother in those rags than the queen in splendor. He distinguishes between what belongs to him and what is foreign not by poverty or wealth, but by friendship. He seeks nothing beyond what is necessary—just to be satisfied at the breast, and then he stops nursing. The young child does not grieve over what grieves us, such as loss of money and similar things, nor does he rejoice over what brings us joy, namely these temporal things. He is not drawn to physical beauty.
Let us also then, if we would be inheritors of the Heavens, possess ourselves of this virtue with much diligence. For this is the limit of true wisdom; to be simple with understanding; this is angelic life; yes, for the soul of a little child is pure from all the passions. Towards them who have vexed him he bears no resentment, but goes to them as to friends, as if nothing had been done; and how much soever he be beaten by his mother; after her he seeks, and her does he prefer to all. Though thou show him the queen with a diadem, he prefers her not to his mother clad in rags, but would choose rather to see her in these, than the queen in splendor. For he uses to distinguish what pertains to him and what is strange to him, not by its poverty and wealth, but by friendship. And nothing more than necessary things does he seek, but just to be satisfied from the breast, and then he leaves sucking. The young child is not grieved at what we are grieved, as at loss of money and such things as that, and he does not rejoice again at what we rejoice, namely, at these temporal things, he is not eager about the beauty of persons.
Therefore He said, "of such is the kingdom of Heaven," so that we should practice these things by choice, which young children have by nature. For since the Pharisees did what they did from nothing else so much as from craft and pride, He charges the disciples on every hand to be single-hearted, both hinting darkly at those men and instructing these. For nothing lifts up to haughtiness so much as power and precedence. Therefore, since the disciples were to enjoy great honors throughout the whole world, He takes hold of their minds beforehand, not allowing them to feel anything in the manner of men, or to demand honors from the multitude, or to have men clear the way before them.
Therefore He said, of such is the kingdom of Heaven, that by choice we should practise these things, which young children have by nature. For since the Pharisees from nothing else so much as out of craft and pride did what they did, therefore on every hand He charges the disciples to be single hearted, both darkly hinting at those men, and instructing these. For nothing so much lifts up unto haughtiness, as power and precedence. Forasmuch then as the disciples were to enjoy great honors throughout the whole world, He preoccupies their mind, not suffering them to feel anything after the manner of men, neither to demand honors from the multitude, nor to have men clear the way before them.
For though these things seem to be small matters, they are actually a cause of great evils. The Pharisees at least, being trained in this way, were carried on to the very peak of evil, seeking after the greetings, the first seats, the middle places, for from these they were driven onto the shoal of their mad desire for glory, and then from there onto impiety. So therefore those men went away having drawn upon themselves a curse by their tempting, but the little children received a blessing, being freed from all these things.
For though these seem to be little things, yet are they a cause of great evils. The Pharisees at least being thus trained were carried on into the very summit of evil, seeking after the salutations, the first seats, the middle places, for from these they were cast upon the shoal of their mad desire of glory, then from thence upon impiety. So therefore those men went away having drawn upon themselves a curse by their tempting, but the little children a blessing, as being freed from all these.
Let us then also be like the little children, and in malice be babies. For it is not possible, it is not possible otherwise for anyone to see Heaven; the crafty and wicked must surely be cast into hell.
Let us then also be like the little children, and in malice be we babes. 1 Corinthians 14:20 For it cannot be, it cannot be for one otherwise to see Heaven, but the crafty and wicked must needs surely be cast into hell.
And before hell too, we shall suffer the worst evils here. For if you are evil, it is said, you alone shall endure the evil; but if good, it is for yourself and for your neighbor. Notice, then, how this happened in earlier cases as well. For no one was more wicked than Saul, nor more simple and single-hearted than David. Which one, therefore, was the stronger? Did not David get him twice into his hands, and having the power to kill him, held back? Did he not have him shut up as in a net and prison, and spare him? And this when both others were urging him on, and when he himself was able to accuse him of countless charges; but nevertheless he allowed him to go away safe. And yet the other was pursuing him with his whole army, but he was, with a few desperate fugitives, wandering and moving from place to place; nevertheless the fugitive had the advantage over the king, because the one came to the conflict with simplicity, the other with wickedness.
5. And before hell too, we shall here suffer the utmost ills. For if you be evil, it is said, thou alone shall endure the evil; but if good, it is for yourself and for your neighbor. Mark, at any rate, how this took place in the former instances also. For neither was anything more wicked than Saul, nor more simple and single-hearted than David. Which therefore was the stronger? Did not David get him twice into his hands, and having the power to slay him, forebore? Had he not him shut up as in a net and prison, and spared him? And this when both others were urging him, and when he himself was able to accuse him of countless charges; but nevertheless he suffered him to go away safe. And yet the other was pursuing him with all his army, but he was, with a few desperate fugitives, wandering and changing from place to place; nevertheless the fugitive had the advantage of the king, forasmuch as the one came to the conflict with simplicity, the other with wickedness.
What could be more wicked than that man who, while David was leading Saul's armies, bringing all his wars to successful conclusions, and enduring the hardships that produced the victories and trophies, yet bringing the crowns of honor to Saul—still tried to kill him?
For what could be more wicked than that man, who when he was leading his armies, and bringing all his wars to a successful issue, and undergoing the labors of the victory and the trophies, but bringing the crowns to him, assayed to slay him?
Such is the nature of envy: it is always plotting against its own honors, wasting away the person who harbors it, and surrounding him with countless troubles. That miserable man, for instance, did not break out into that pitiful cry until David departed, lamenting and saying, "I am sore distressed, and the Philistines make war against me, and the Lord is departed from me." Until he was separated from David, he did not fall in war, but was both safe and glorious; for indeed the glory of the captain passed to the king. David was not disposed to seizing power, nor did he attempt to remove Saul from his throne, but he accomplished all things for him and was sincerely devoted to him, and this is clear even from what happened afterward. When David was indeed serving under him, anyone who does not examine carefully might perhaps suppose these things were due to the usual custom of a subject; but after he had withdrawn himself from Saul's kingdom, what then was there to restrain him, even to kill Saul? Had not Saul been evil toward him once, twice, and often? Was it not after receiving benefits from him? Was it not despite having no grounds to accuse him? Was not Saul's kingdom and safety danger and insecurity to David himself? Must he not wander and be a fugitive, and be in trembling for fear of the worst evils, while Saul is alive and reigning? Nevertheless none of these things compelled him to stain his sword with blood, but when he saw Saul asleep, bound, alone, and in the midst of his own men, and had touched his head, and when there were many urging him to it, saying the favorable opportunity was a judgment of God, he at once rebuked those who were urging him on, and refrained from the murder, and sent him away both safe and well; and as though he had been rather a bodyguard of his, and a shield-bearer, not an enemy, so did he rebuke the army for their treachery toward the king.
6. Such is the nature of envy, it is ever plotting against its own honors, and wasting him that has it, and encompassing him with countless calamities. And that miserable man, for instance, until David departed, burst not forth into that piteous cry, bewail ing himself and saying, I am sore distressed, and the Philistines make war against me, and the Lord is departed from me. 1 Samuel 28:15 Until he was separated from David, he fell not in war, but was both in safety and in glory; for indeed unto the king passed the glory of the captain. For neither was the man disposed to usurpation, nor did he assay to depose the other from his throne, but for him did he achieve all things, and was earnestly attached to him, and this is evident even from what followed afterwards. For when indeed he was set under him, any one of them who do not search carefully might perhaps suppose these things to be by the usual custom of a subject; but after he had withdrawn himself out of Saul's kingdom, what then was there to restrain him, and to him even to slay? Had not the other been evil towards him once, twice, and often? Was it not after having received benefits from him? Was it not having nothing whereof to accuse him? Was not Saul's kingdom and safety danger and insecurity to himself? Must he not needs wander and be a fugitive, and be in trembling for fear of the utmost ills, while the other is alive, and reigning? Nevertheless none of these things constrained him to stain his sword with blood, but when he saw him asleep, and bound, and alone, and in the midst of his own men, and had touched his head, and when there were many rousing him to it, and saying the opportunity thus favorable was a judgment of God, he at once rebuked those who were urging him on, and refrained from the murder, and sent him away both safe and well; and as though he had been rather a body guard of his, and a shield-bearer, not an enemy, so did he chide the host for their treachery towards the king. 1 Samuel 26:16
What could compare to this soul? What could match that gentleness? We can see this even from what has already been mentioned, but much more from what is being done now. When we have considered our own wretchedness, then we will know more perfectly the virtue of those saints. Therefore I urge you to press forward in imitating them.
What could be equal to this soul? What to that mildness? For this it is possible to see even by the things that have been mentioned but much more by what are done now. For when we have considered our vileness, then we shall know more perfectly the virtue of those saints. Wherefore I entreat you to hasten towards the emulation of them.
Indeed, if you love glory and for this reason plot against your neighbor, you will enjoy it more abundantly when you have rejected it and abstained from the plotting. For just as becoming rich is contrary to covetousness, so loving glory is contrary to obtaining glory. And if you are willing, let us examine each one. For since we have no fear of hell, nor much regard for the kingdom, come and let us lead you on even from present things.
For indeed if you love glory, and for this cause art plotting against your neighbor, then shall you enjoy it more largely, when having spurned it, you will abstain from the plotting. For like as to become rich is contrary to covetousness, so is the loving of glory to the obtaining of glory. And if you be minded, let us inquire into each. For since we have no fear of hell, nor much regard for the kingdom, come and even from the things present let us lead you on.
Who are the ridiculous people? Tell me. Isn't it those who do things for the sake of glory from the crowd? And who are the ones praised? Isn't it those who despise the praise of the crowd? Therefore, if the love of vainglory is shameful, and it cannot be hidden that the vainglorious person loves it, he will certainly be an object of reproach, and the love of glory has become for him a cause of dishonor. And not only does he disgrace himself in this way, but also because he is forced to do many shameful things, full of the utmost disgrace. And just as people usually suffer more harm from the disease of covetousness when it comes to their gains (they at least become victims of many tricks, and from small gains make great losses, which is why this saying has even become a proverb), and just as the passion of the voluptuous man likewise becomes a hindrance to the enjoyment of his pleasure—those who are extremely given over to it and are slaves of women are, above all, treated by women as servants, and women will never consent to treat them as men, but instead beat them, kick them, lead them and drag them about everywhere, give themselves airs, and in everything simply give them orders.
For who are they that are ridiculous? Tell me. Is it not they that are doing anything for the sake of glory from the multitude? And who are the objects of praise? Is it not they who spurn the praise of the multitude? Therefore if the love of vainglory be matter of reproach, and it cannot be concealed that the vainglorious man loves it, he will assuredly be an object of reproach, and the love of glory has become to him a cause of dishonor. And not in this respect only does he disgrace himself, but also in that he is compelled to do many things shameful, and teeming with the utmost disgrace. And like as with respect to their gains men are wont to suffer harm more than anything from the disease of covetousness (they become at least the subjects of many tricks, and of small gains make great losses, wherefore this saying has prevailed even to be a proverb); and as to the voluptuous man likewise, his passion becomes a hindrance to the enjoyment of his pleasure. These at least that are exceedingly given up thereto, and are the slaves of women these above all do women carry about as servants, and will never vouchsafe to treat them as men, buffeting, spurning them, leading, and taking them about everywhere, and giving themselves airs, and in everything merely giving them orders.
Even so, no one is more base and dishonored than the person who is arrogant and obsessed with glory, and thinks himself superior. For the human race is fond of contention, and there is nothing it sets itself against so much as against a boaster, a contemptuous person, and a slave to glory.
Even so also than him that is arrogant and mad about glory, and accounts himself to be high, nothing is more base and dishonored. For the race of man is fond of contention, and against nothing else does it set itself so much, as against a boaster, and a contemptuous man, and a slave of glory.
And he himself, in order to maintain his pretentious attitude, displays the behavior of a slave toward ordinary people—flattering them, courting their favor, and serving a slavery more oppressive than that of someone purchased with money.
And he himself too, in order to maintain the fashion of his pride, exhibits the conduct of a slave to the common sort, flattering, courting them, serving a servitude more grievous than that of one bought for money.
Since we know all these things, let us put aside these passions, so that we do not both pay a penalty here and also be punished endlessly there. Let us become lovers of virtue. For in this way, even before we reach the kingdom, we will reap the greatest benefits here, and when we depart to that place, we will share in the eternal blessings. May God grant that we may all attain these through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
Knowing then all these things, let us lay down these passions, that we may not both pay a penalty here, and there be punished without end. Let us become lovers of virtue. For so both before reaching the kingdom we shall reap the greatest benefits here, and when we are departed there we shall partake of the eternal blessings; unto which God grant we may all attain by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.