Opening
Matthew 21:33-44.
Matt. XXI. 33-44.
Listen to another parable. There was a landowner who planted a vineyard, put a hedge around it, dug a winepress, built a tower, leased it to tenant farmers, and went away to another country. When harvest time approached, he sent his servants to collect the produce. The tenant farmers seized the servants and beat some, killed some, and stoned some. Again he sent other servants, more than the first group, and they treated them the same way. Finally he sent his son to them, saying, "Perhaps they will respect my son." But when the tenant farmers saw the son, they said to one another, "This is the heir. Come, let us kill him and seize his inheritance." And they threw him out of the vineyard and killed him. When the owner of the vineyard comes, what will he do to those tenant farmers? They say to him, "He will bring those wicked men to a miserable end and lease the vineyard to other tenant farmers who will give him the produce at the proper times." Jesus says to them, "Have you never read in the Scriptures, 'The stone which the builders rejected has become the cornerstone'?"
Hear another parable. There was a certain householder, which planted a vineyard, and hedged it round about, and dug a winepress, and built a tower, and let it out to husbandmen, and went into a far country. And when the time of the fruit drew near, he sent his servants to receive the fruits. And the husbandmen took the servants, and beat some, and killed some, and stoned some. Again he sent other servants more than the first: and they did unto them likewise. But last he sent unto them his son, saying, It may be they will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir, come, let us kill him, and let us seize on his inheritance. And they cast him out of the vineyard, and slew him. When the Lord therefore of the vineyard comes, what will he do to those husbandmen? They say unto Him, He will miserably destroy those wicked men, and will let out his vineyard to other husbandmen, which shall render him the fruits in their seasons. Jesus says unto them, Did ye never read in the Scriptures, The Stone which the builders rejected, the same has become the head of the corner?
Many things are implied in this parable: God's providence, which had been at work among them from the beginning; their murderous disposition from the start; that nothing had been left undone that belonged to His careful attention to them; that even when prophets had been killed, He had not turned away from them but had sent His very own Son; that the God of both the New and Old Testament was one and the same; that His death would bring about great blessings; that they would suffer extreme punishment for the crucifixion and their crime; the calling of the Gentiles, the rejection of the Jews.
Many things does He intimate by this parable, God's providence, which had been exercised towards them from the first; their murderous disposition from the beginning; that nothing had been omitted of whatever pertained to a heedful care of them; that even when prophets had been slain, He had not turned away from them, but had sent His very Son; that the God both of the New and of the Old Testament was one and the same; that His death should effect great blessings; that they were to endure extreme punishment for the crucifixion, and their crime; the calling of the Gentiles, the casting out of the Jews.
Therefore He places this parable after the previous one to show that the charge against them is even greater and completely inexcusable. How so, and in what way? Despite receiving so much care, they proved to be worse than harlots and tax collectors, and by a considerable margin.
Therefore He puts it after the former parable, that He may show even hereby the charge to be greater, and highly unpardonable. How, and in what way? That although they met with so much care, they were worse than harlots and publicans, and by so much.
And notice both His great care and the extreme laziness of these men. For what belonged to the farmers, He Himself did—the surrounding with a hedge, the planting of the vineyard, and all the rest—and He left little for them to do: to take care of what was there and to preserve what was given to them. For nothing was left undone, but all was accomplished; and not even so did they benefit, and this when they had enjoyed such great blessings from Him. For when they had come out of Egypt, He gave a law, set up a city, built a temple, and prepared an altar.
And observe also both His great care, and the excessive idleness of these men. For what pertained to the husbandmen, He Himself did, the hedging it round about, the planting the vineyard, and all the rest, and He left little for them to do; to take care of what was there, and to preserve what was given to them. For nothing was left undone, but all accomplished; and not even so did they gain, and this, when they had enjoyed such great blessings from Him. For when they had come forth out of Egypt, He gave a law, and set up a city, and built a temple, and prepared an altar.
And went into a far country; that is, He showed great patience with them, not always bringing punishments immediately after their sins. By His going into a far country, He means His great patience in delaying judgment.
And went into a far country; that is, He bore long with them, not always bringing the punishments close upon their sins; for by His going into a far country, He means His great long-suffering.
And He sent His servants, that is, the prophets, to receive the fruit—meaning the people's obedience, demonstrated through their works. But even here they showed their wickedness, not only by failing to give the fruit after having received so much care (which was a sign of laziness), but also by showing anger toward those who came. For those who had nothing to give when they owed something should not have been indignant or angry, but should have begged for mercy. Instead, they were not only indignant but even stained their hands with blood, and while they deserved punishment themselves, they inflicted punishment on others.
And He sent His servants, that is, the prophets, to receive the fruit; that is, their obedience, the proof of it by their works. But they even here showed their wickedness, not only by failing to give the fruit, after having enjoyed so much care, which was the sign of idleness, but also by showing anger towards them that came. For they that had not to give when they owed, should not have been indignant, nor angry, but should have entreated. But they not only were indignant, but even filled their hands with blood, and while deserving punishment, themselves inflicted punishment.
Therefore He sent both a second and a third company, so that both the wickedness of these people might be shown and the love toward humanity of the One who sent them might be demonstrated.
Therefore He sent both a second, and a third company, both that the wickedness of these might be shown, and the love towards man of Him who sent them.
And why did He not send His Son immediately? So that they might condemn themselves for what they did to the others, stop their anger, and show reverence to Him when He came. There are other reasons too, but for now let us continue to what comes next. But what does "It may be they will reverence" mean? This is not the language of someone who does not know—away with the thought! Rather, it is the language of someone wanting to show that the sin is great and without any excuse. Since He Himself knew that they would kill Him, yet He sent Him. But He says "they will reverence," declaring what ought to have been done, that it was their duty to have reverenced Him. Since elsewhere also He says "if perchance they will hear" (Ezekiel 2:5), not in this case either being ignorant, but lest any of the obstinate should say that His prediction was the thing that made their disobedience necessary. Therefore He frames His expressions in this way, saying "whether they will" and "it may be." For though they had been obstinate toward His servants, they still ought to have reverenced the dignity of the Son.
And wherefore sent He not His Son immediately? In order that they might condemn themselves for the things done to the others, and leave off their wrath, and reverence Him when He came. There are also other reasons, but for the present let us go on to what is next. But what means, It may be they will reverence? It is not the language of one ignorant, away with the thought! But of one desiring to show the sin to be great; and without any excuse. Since Himself knowing that they would slay Him, He sent Him. But He says, They will reverence, declaring what ought to have been done, that it was their duty to have reverenced Him. Since elsewhere also He says, if perchance they will hear; Ezekiel 2:5 not in this case either being ignorant, but lest any of the obstinate should say, that His prediction was the thing that necessitated their disobedience, therefore He frames His expressions in this way, saying, Whether they will, and, It may be. For though they had been obstinate towards His servants, yet ought they to have reverenced the dignity of the Son.
What then do these people do? When they ought to have run to Him, when they ought to have asked pardon for their offenses, they persist even more strongly in their former sins. They proceed to add to their pollutions, constantly overshadowing their former offenses with their later ones, just as He Himself declared when He said, "Fill up the measure of your fathers." For from the first, the prophets used to charge them with these things, saying, "Your hands are full of blood," and "They mingle blood with blood," and "They build up Zion with blood."
What then do these? When they ought to have run unto Him, when they ought to have asked pardon for their offenses, they even persist more strongly in their former sins, they proceed to add unto their pollutions, forever throwing into the shade their former offenses by their later; as also He Himself declared when He said, Fill ye up the measure of your fathers. Matthew 23:32 For from the first the prophets used to charge them with these things, saying, Your hands are full of blood; Isaiah 1:15 and, They mingle blood with blood; Hosea 4:2 and, They build up Sion with blood. Micah 3:10
They did not learn self-restraint, even though they received this commandment first: "You shall not kill," and had been commanded to abstain from countless other things because of this, and had been urged by many different means to keep this commandment.
But they did not learn self-restraint, albeit they received this commandment first, You shall not kill; and had been commanded to abstain from countless other things because of this, and by many and various means urged to the keeping of this commandment.
Yet despite all this, they did not abandon that evil practice. But what do they say when they saw Him? "Come, let us kill Him." With what purpose, and for what reason? What could they possibly accuse Him of, whether small or great? Is it because He honored you, and being God became man for your sake, and performed His countless miracles? Or because He forgave your sins? Or because He called you to a kingdom?
Yet, for all that, they put not away that evil custom; but what say they, when they saw Him? Come, let us kill Him. With what motive, and for what reason? What of any kind had they to lay to His charge, either small or great? Is it that He honored you, and being God became man for your sakes, and wrought His countless miracles? Or that He pardoned your sins? Or that He called you unto a kingdom?
But notice that together with their impiety, their foolishness was also great, and the reason for His murder was filled with utter madness. For it says, "Let us kill Him, and the inheritance shall be ours."
But see together with their impiety great was their folly, and the reason of His murder was full of much madness. For let us kill Him, it is said, and the inheritance shall be ours.
And where do they plan to kill Him? Outside the vineyard.
And where do they take counsel to kill Him? Out of the vineyard.
Do you see how He prophesies even the place where He was to be slain? "And they cast Him out, and slew Him."
2. Do you see how He prophesies even the place where He was to be slain. And they cast Him out, and slew Him.
And Luke says that He declared what these men would suffer, and they said, "God forbid," and He added the testimony from Scripture. For He looked at them and said, "What then is this that is written? 'The stone which the builders rejected has become the head of the corner, and everyone who falls upon it shall be broken.'" But Matthew says that they themselves delivered the sentence. But this is not a contradiction. For indeed both things happened: they themselves passed the sentence against themselves, and again, when they realized what they had said, they added, "God forbid," and He set the prophet against them, persuading them that this would certainly happen.
And Luke indeed says, that He declared what these men should suffer; and they said, God forbid; and He added the testimony [of Scripture]. For He beheld them, and said, What is it then that is written? The stone which the builders rejected, the same has become the head of the corner; and every one that falls upon it shall be broken. Luke 20:17-18 But Matthew, that they themselves delivered the sentence. But this is not a contradiction. For indeed both things were done, both themselves passed the sentence against themselves; and again, when they perceived what they had said, they added, God forbid; and He set up the prophet against them, persuading them that certainly this would be.
Nevertheless, not even then did He plainly reveal the Gentiles, so that He might give them no pretext, but He signified it obscurely by saying, "He will give the vineyard to others." For this reason, then, He spoke through a parable, so that they themselves might pass the sentence, which was also done in the case of David, when he passed judgment on the parable of Nathan. But I ask you to notice, even from this, how just the sentence is, when the very people who are to be punished condemn themselves.
Nevertheless, not even so did He plainly reveal the Gentiles, that He might afford them no handle, but signified it darkly by saying, He will give the vineyard to others. For this purpose then did He speak by a parable, that themselves might pass the sentence, which was done in the case of David also, when He passed judgment on the parable of Nathan. But do thou mark, I pray you, even hereby how just is the sentence, when the very persons that are to be punished condemn themselves.
Then, so that they might learn that not only the nature of justice requires these things, but that from the very beginning the grace of the Spirit had foretold them and God had decreed it this way, He added a prophecy and rebuked them in a way meant to shame them, saying, "Did you never read, 'The stone which the builders rejected has become the head of the corner'? This is the Lord's doing, and it is marvelous in our eyes." Through all these things He showed that they would be cast out because of unbelief, and the Gentiles would be brought in. He hinted at this obscurely through the Canaanite woman as well, and again through the donkey, and through the centurion, and through many other parables, and also now through this one.
Then that they might learn that not only the nature of justice requires these things, but even from the beginning the grace of the Spirit had foretold them, and God had so decreed, He both added a prophecy, and reproves them in a way to put them to shame, saying, Did ye never read, The stone which the builders rejected, the same has become the head of the corner? This is the Lord's doing, and it is marvellous in our eyes; by all things showing, that they should be cast out for unbelief, and the Gentiles brought in. This He darkly intimated by the Canaanitish woman also; this again by the ass, and by the centurion, and by many other parables; this also now.
Therefore He also added, "This is the Lord's doing, and it is marvelous in our eyes," declaring in advance that the believing Gentiles and however many of the Jews would themselves also believe would be one, even though the difference between them had been so great before.
Wherefore He added too, This is the Lord's doing, and it is marvellous in our eyes, declaring beforehand that the believing Gentiles, and as many of the Jews as should also themselves believe, shall be one, although the difference between them had been so great before.
Then, to help them understand that nothing happening was opposed to God's will, but that the event was actually highly acceptable, beyond expectation, and amazing to all who witnessed it (for indeed the miracle was far beyond words), He added and said, "It is the Lord's doing." By "the stone" He means Himself, and by "builders" the teachers of the Jews, just as Ezekiel also says, "They that build the wall, and daub it with untempered mortar." But how did they reject Him? By saying, "This man is not of God," "This man deceives the people," and again, "You are a Samaritan, and have a devil."
Then, that they might learn that nothing was opposed to God's will of the things doing, but that the event was even highly acceptable, and beyond expectation, and amazing every one of the beholders (for indeed the miracle was far beyond words), He added and said, It is the Lord's doing. And by the stone He means Himself, and by builders the teachers of the Jews; as Ezekiel also says, They that build the wall, and daub it with untempered mortar. Ezekiel 13:10 But how did they reject Him? By saying, This man is not of God; John 9:16 This man deceives the people; John 7:12 and again, You are a Samaritan, and hast a devil. John 8:48
Then, so they would know that the penalty is not limited to being cast out, He also added the punishments, saying, "Everyone who falls on this stone will be broken; but on whomever it falls, it will grind him to powder." He is speaking here of two ways of destruction: one from stumbling and being offended—for this is what "whoever falls on this stone" means—but another from their capture, calamity, and utter destruction, which He also clearly foretold, saying, "It will grind him to powder." By these words He also indirectly indicated His own resurrection.
Then, that they might know that the penalty is not limited to their being cast out, He added the punishments also, saying, Every one that falls on this stone, shall be broken; but upon whomsoever it shall fall, it shall grind him to powder. He speaks here of two ways of destruction, one from stumbling and being offended; for this is, Whosoever falls on this stone: but another from their capture, and calamity, and utter destruction, which also He clearly foretold, saying, It will grind him to powder. By these words He darkly intimated His own resurrection also.
The prophet Isaiah says that God blames the vineyard, but here Christ accuses the people's rulers in particular. In Isaiah, God says, "What ought I to have done to my vineyard that I did not?" And elsewhere again, "What transgression have your fathers found in me?" And again, "O my people, what have I done to you? And how have I grieved you?" These statements show the people's ungrateful attitude—that even when they enjoyed all good things, they repaid God with the opposite. But here Christ expresses this with even greater force. He does not plead His own case by saying, "What ought I to have done that I have not done?" Instead, He brings in the people themselves to judge that nothing has been lacking, and to condemn themselves. For when they say, "He will miserably destroy those wicked men and will let out the vineyard to other farmers," they are saying nothing other than this, pronouncing their own sentence with much greater force.
Now the Prophet Isaiah says, that He blames the vineyard, but here He accuses in particular the rulers of the people. And there indeed He says, What ought I to have done to my vineyard, that I did not; Isaiah 5:4 and elsewhere again, What transgression have your fathers found in me? Jeremiah 2:5 And again, O my people, what have I done unto you? And wherein have I grieved you? Micah 6:3 showing their thankless disposition, and that when in the enjoyment of all things, they requited it by the contraries; but here He expresses it with yet greater force. For He does not plead, Himself, saying, What ought I to have done that I have not done? but brings in themselves to judge, that nothing has been wanting, and to condemn themselves. For when they say, He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen, they say nothing else than this, publishing their sentence with much greater force.
Stephen also confronts them with this charge, which stung them most of all—that having always enjoyed such great providential care, they repaid their benefactor with opposite behavior. This very fact itself was a clear sign that not the punisher, but those being punished, were the cause of the vengeance brought upon them.
With this Stephen also upbraids them, which thing most of all stung them, that having enjoyed always much providential care, they requited their benefactor with the contraries, which very thing itself was a very great sign, that not the punisher, but the punished, were the cause of the vengeance brought upon them.
This same point is also demonstrated both by the parable and by the prophecy. For He was not satisfied with a parable alone, but added also a twofold prophecy—one from David, the other from Himself.
This here likewise is shown, by the parable, by the prophecy. For neither was He satisfied with a parable only, but added also a twofold prophecy, one David's, the others from Himself.
What should they have done when they heard these things? Shouldn't they have worshiped and marveled at His tender care, both what He showed before and what came afterward? But if none of these things made them better, shouldn't they at least have been made more restrained by the fear of punishment?
What then ought they to have done on hearing these things? Ought they not to have adored, to have marvelled at the tender care, that shown before, that afterwards? But if by none of these things they were made better, by the fear of punishment at any rate ought they not to have been rendered more temperate?
But they did not become so. What did they do after these things? When they had heard it, it is said, they perceived that He spoke of them. And when they sought to lay hands on Him, they were afraid because of the crowds, for the crowds took Him for a prophet. For the religious leaders realized afterward that they themselves were being referred to. Sometimes when they tried to seize Him, He withdrew through their midst and was not seen; and sometimes while appearing to them He restrained their intense efforts, which caused people to marvel and say, "Is this not Jesus? Look, He speaks boldly, and they say nothing to Him." But in this instance, since they were held back by fear of the crowd, He was satisfied with this and did not work miracles as before, withdrawing through their midst and not appearing. For it was not His desire to do all things in a superhuman way, so that the Dispensation might be believed.
But they did not become so, but what do they after these things? When they had heard it, it is said, they perceived that He spoke of them. And when they sought to lay hands on Him, they were afraid because of the multitudes, for they took Him for a prophet. For they felt afterwards that they themselves were intimated. Sometimes indeed, when being seized, He withdraws through the midst of them, and is not seen; and sometimes while appearing to them He lays a check upon their laboring eagerness; at which indeed men marveled, and said, Is not this Jesus? Lo, He speaks boldly, and they say nothing unto Him. But in this instance, forasmuch as they were held in restraint by the fear of the multitude, He is satisfied with this, and does not work miracles, as before, withdrawing through the midst, and not appearing. For it was not His desire to do all things in a superhuman way, in order that the Dispensation might be believed.
But they were not brought to their right mind, either by the crowd or by what had been said. They paid no attention to the prophet's testimony, nor to their own judgment, nor to the disposition of the people. The love of power and the desire for vainglory had completely blinded them, along with their pursuit of temporal things.
But they, neither by the multitude, nor by what had been said, were brought to a sound mind; they regarded not the prophet's testimony, nor their own sentence, nor the disposition of the people; so entirely had the love of power and the lust of vainglory blinded them, together with the pursuit of things temporal.
For nothing drives people down so recklessly and pushes them over cliffs, nothing makes them miss the things to come, like being chained to these decaying things. Nothing ensures they enjoy both the present and the future like valuing the things to come above everything else. For Christ says, "Seek the kingdom of God, and all these things shall be added to you." And truly, even if this promise were not attached, we still should not pursue these earthly things. But now, in gaining the other things, we can gain both; yet even with this, some are not persuaded. They are like senseless stones, chasing after shadows of pleasure. For what is actually pleasant about the things in this present life? What is truly delightful? Today I want to speak with you more freely—please bear with me—so that you may learn that this life which seems to you harsh and burdensome (I mean the life of the monks and of those who are crucified to the world) is in fact far sweeter and more desirable than the life that seems easy and more comfortable.
3. For nothing so urges men headlong and drives them down precipices, nothing so makes them fail of the things to come, as their being riveted to these decaying things. Nothing so surely makes them enjoy both the one and the other, as their esteeming the things to come above all. For, Seek ye, says Christ, the kingdom of God, and all these things shall be added unto you. And indeed, even if this were not joined, not even in that case ought we to aim at them. But now in obtaining the others, we may obtain these two; and not even so are some persuaded, but are like senseless stones, and pursue shadows of pleasure. For what is pleasant of the things in this present life? What is delightful? For with greater freedom do I desire to discourse with you today; but suffer it, that you may learn that this life which seems to you to be a galling and wearisome life, I mean that of the monks and of them that are crucified, is far sweeter, and more to be desired than that which seems to be easy, and more delicate.
And you are witnesses to this, you who have often prayed for death when setbacks and despair have come upon you, and have considered blessed those who live in the mountains, those who dwell in caves, those who have not married, those who live the unworldly life—you who work at trades, you who serve in the military, you who live without purpose or discipline, and spend your days at the theaters and concert halls. For even though countless springs of pleasure and enjoyment seem to flow from these things, yet far more numerous and bitter pangs arise from them.
And of this you are witnesses, who often have asked for death, in the reverses and despondencies that have overtaken you, and have accounted happy them that are in mountains, them that are in caves, them that have not married, them that live the unworldly life; ye that are engaged in crafts, you that are in military services, you that live without object or rules, and pass your days at the theatres and orchestras. For of these, although numberless fountains of pleasures and mirth seem to spring up, yet are countless darts still more bitter brought forth.
If someone becomes infatuated with one of the dancing girls there, he will endure torment more severe than ten thousand military campaigns or ten thousand journeys from home, finding himself in a more miserable condition than any city under siege.
For if any one be seized with a passion for one of the damsels that dance there, beyond ten thousand marches, beyond ten thousand journeys from home, will he undergo a torture more grievous, being in a more miserable state than any besieged city.
However, not to examine those things at present, having left them to the conscience of those who have been taken captive, come let us discuss the life of ordinary people, and we will find the difference between these two kinds of life as great as between a harbor and a sea continually beaten by winds.
However, not to inquire into those things for the present, having left them to the conscience of those that have been taken captive, come let us discourse of the life of the common sort of men, and we shall find the difference between either of these kinds of life as great as between a harbor, and a sea continually beaten about with winds.
Look at the first signs of their peace right from their places of retreat. They have fled from marketplaces and cities and the noise and confusion among people, and they have chosen life in the mountains—a life that has nothing in common with present things, a life that experiences none of the troubles of humanity, no worldly sorrows, no grief, no such great anxiety, no dangers, no plots, no envy, no jealousy, no lawless desires, nor anything else of this kind.
And observe from their retreats at once the first signs of their tranquillity. For they have fled from market places, and cities, and the tumults amidst men, and have chosen the life in mountains, that which has nothing in common with the things present, that which undergoes none of the ills of man, no worldly sorrows, no grief, no care so great, no dangers, no plots, no envy, no jealousy, no lawless lusts, nor any other thing of this kind.
Here they already meditate on the things of the kingdom, conversing with groves and mountains and springs, and with great quietness and solitude, and above all these, with God. Their cell is pure from all turmoil, and their soul is free from every passion and disease, refined and light, and far purer than the finest air.
Here already they meditate upon the things of the kingdom, holding converse with groves, and mountains, and springs, and with great quietness, and solitude, and before all these, with God. And from all turmoil is their cell pure, and from every passion and disease is their soul free, refined and light, and far purer than the finest air.
And their work is the same as Adam's before his sin, when he was clothed with glory and spoke freely with God, and lived in that place filled with great blessedness. How are they in a worse condition than he was when, before his disobedience, he was assigned to cultivate the garden? Did he have no worldly worries? Neither do these monks. Did he speak with God with a pure conscience? These also do the same; or rather they have even greater confidence than he did, because they enjoy even greater grace through the gift of the Spirit.
And their work is what was Adam's also at the beginning and before his sin, when he was clothed with the glory, and conversed freely with God, and dwelt in that place that was full of great blessedness. For in what respect are they in a worse state than he, when before his disobedience he was set to till the garden? Had he no worldly care? But neither have these. Did he talk to God with a pure conscience? This also do these; or rather they have a greater confidence than he, inasmuch as they enjoy even greater grace by the supply of the Spirit.
You really should learn these things by seeing them for yourselves, but since you are unwilling and instead spend your time in turmoil and in the marketplace, let us teach you at least through words by describing one aspect of their way of life (since it's impossible to cover their entire lifestyle). These people who are the lights of the world get up from their beds as soon as the sun rises, or actually long before it rises, healthy, alert, and clear-headed (because neither grief nor anxiety, nor headache, nor exhaustion, nor a multitude of tasks, nor anything else of that kind troubles them—instead they live in heaven like angels). Having risen immediately from their beds cheerful and happy, and having formed a single choir with bright consciences, they all with one voice, as if from one mouth, sing hymns to the God of all, honoring Him and thanking Him for all His blessings, both individual and universal.
Now ye ought indeed by the sight to take in these things; but forasmuch as you are not willing, but pass your time in turmoils and in markets, by word at least let us teach you, taking one part of their way of living (for it is not possible to go over their whole life). These that are the lights of the world, as soon as the sun is up, or rather even long before its rise, rise up from their bed, healthy, and wakeful, and sober (for neither does any sorrow and care, nor headache, and toil, and multitude of business, nor any other such thing trouble them, but as angels live they in Heaven); having risen then straightway from their bed cheerful and glad, and having made one choir, with their conscience bright, with one voice all, like as out of one mouth, they sing hymns unto the God of all, honoring Him and thanking Him for all His benefits, both particular, and common.
So if you agree, let us set aside Adam and instead ask what the difference is between the angels and this group of people who sing and say on earth, "Glory to God in the highest, and on earth peace, good will towards men."
So that if it seem good, let us leave Adam, and inquire what is the difference between the angels and this company of them who on earth sing and say, Glory to God in the highest, and on earth peace, good will towards men.
Their clothing matches their manly character. They are not dressed like those who wear trailing garments and are weak and affected in their movements. Instead, they dress like those blessed angels, Elijah, Elisha, John, and the apostles. Their garments are made for some from goat's hair, for some from camel's hair, and there are some for whom animal skins alone are enough, and these are worn for a long time.
And their dress is suitable to their manliness. For not indeed, like those with trailing garments, the enervated and mincing, are they dressed, but like those blessed angels, Elijah, Elisha, John, like the apostles; their garments being made for them, for some of goat's hair, for some of camel's hair, and there are some for whom skins suffice alone, and these long worn.
After they have sung those songs, they kneel down and pray to the God whom they have just hymned for things that some people do not even think about easily. They ask for nothing in this present life, since they have no concern for such things, but instead pray that they may stand with boldness before the fearful judgment seat when the Only-Begotten Son of God comes to judge the living and the dead, that no one may hear the terrible words "I do not know you," and that they may pass through this difficult life and sail across the stormy sea with a favorable wind, all with a pure conscience and many good deeds. The one who leads them in their prayers is their father and their leader.
Then, after they have said those songs, they bow their knees, and entreat the God who was the object of their hymns for things, to the very thought of which some do not easily arrive. For they ask nothing of things present, for they have no regard for these, but that they may stand with boldness before the fearful judgment-seat, when the Only-Begotten Son of God has come to judge quick and dead, and that no one may hear the fearful voice that says, I know you not, and that with a pure conscience and many good deeds they may pass through this toilsome life, and sail over the angry sea with a favorable wind. And he leads them in their prayers, who is their Father, and their ruler.
After this, when they have risen up and finished those holy and continual prayers, and the sun has risen, they each depart to their work, gathering from it a large supply for the needy.
After this, when they have risen up and finished those holy and continual prayers, the sun being risen, they depart each one to their work, gathering thence a large supply for the needy.
Where are those now who devote themselves to demonic choruses and the songs of prostitutes, and sit in theaters? I am indeed ashamed to mention them, but because of your weakness it is necessary to do even this. For Paul also says, "Just as you once presented your members as slaves to impurity, so now present your members as slaves to righteousness for sanctification."
4. Where now are they who give themselves to devilish choirs, and harlot's songs, and sit in theatres? For I am indeed ashamed to make mention of them; nevertheless, because of your infirmity it is needful to do even this. For Paul too says, Like as you have yielded your members servants to uncleanness, even so now yield your members servants to righteousness unto holiness.
Come, let us also compare the company made up of harlot women and prostituted youths on the stage with this company consisting of these blessed ones—compare them in regard to pleasure, which is what most easily traps many careless youths in their snares. We will find the difference as great as if someone heard angels singing above with their all-harmonious melody, while dogs and swine are howling and grunting on the dunghill. For Christ speaks through the mouths of these blessed ones, while the devil speaks through the tongues of those others.
Come let us also therefore compare the company that is made up of harlot women, and prostituted youths on the stage, and this same that consists of these blessed ones in regard of pleasure, for which most of all, many of the careless youths are taken in their snares. For we shall find the difference as great as if any one heard angels singing above that all-harmonious melody of theirs, and dogs and swine howling and grunting on the dunghill. For by the mouths of these Christ speaks, by their tongues the devil.
But are pipes combined with them, producing meaningless noise and an unpleasant spectacle when cheeks are puffed out and strings are stretched to the breaking point? But here the grace of the Spirit pours forth a sound, using the lips of the saints instead of flute or lyre or pipes.
But is the sound of pipes joined to them with unmeaning noise, and unpleasing show, when cheeks are puffed out, and their strings stretched to breaking? But here the grace of the Spirit pours forth a sound, using, instead of flute or lyre or pipes, the lips of the saints.
Or rather, whatever we may say, it's impossible to fully describe the pleasure of it, because of those who are stuck in their clay and brick-making. So I would even wish to take one of those who are obsessed with these matters and lead him there, and show him the choir of those saints, and I would have no more need for these words. Nevertheless, though we are speaking to those mired in mud, we will try, even if only through words, to gradually draw them out of the slime and swamps. For there the hearer immediately receives the fire of illicit love; as if the sight of the prostitute were not enough to set the mind on fire, they add the harm also from the voice; but here even if the soul has any such thing, it lays it aside immediately. And not only their voice, nor their appearance, but even their clothes disturb the onlookers more than these things do. And if it should be some poor man of the coarser and careless sort, from the sight he will cry out ten thousand times in bitter despair, and will say to himself, The prostitute and the prostituted boy, children of cooks and cobblers, and often even of slaves, live in such luxury, and I a freeman, and born of freemen, choosing honest labor, am not able even to imagine these things in a dream; and thus he will go his way inflamed with discontent.
Or rather, whatever we may say, it is not possible to set forth the pleasure thereof, because of them that are riveted to their clay, and their brick-making? Therefore I would even wish to take one of those who are mad about these matters, and to lead him off there, and to show him the choir of those saints, and I should have no more need for these words. Nevertheless, though we speak unto miry ones, we will try, though by word, still little by little, to draw them out of the slime and the fens. For there the hearer receives straightway the fire of illicit love; for as though the sight of the harlot were not enough to set the mind on fire, they add the mischief also from the voice; but here even should the soul have any such thing, it lays it aside straightway. But not their voice only, nor their countenance, but even their clothes do more than these confound the beholders. And should it be some poor man of the grosser and heedless sort, from the sight he will cry out ten thousand times in bitter despair, and will say to himself, The harlot, and the prostituted boy, children of cooks and cobblers, and often even of slaves live in such delicacy, and I a freeman, and born of freemen, choosing honest labor, am not able so much as to imagine these things in a dream; and thus he will go his way inflamed with discontent.
But in the case of the monks there is no such result, but rather the complete opposite. For when he sees children of rich men and descendants of illustrious ancestors clothed in such garments as not even the poorest of the poor wear, and rejoicing in this, consider how great a consolation against poverty he will receive as he goes away. And should he be rich, he returns sobered, having become a better man. Again in the theater, when they see the prostitute clothed with golden ornaments, while the poor man will lament and bemoan seeing his own wife having nothing of the kind, the rich will as a consequence of this spectacle scorn and despise the partners of their home. For when the prostitute presents to the beholders garb and appearance, and voice and step, all luxurious, they depart set on fire, and enter into their own houses, thenceforth captives.
But in the case of the monks there is no such result, but rather the contrary altogether. For when he shall see children of rich men and descendants of illustrious ancestors clothed in such garments as not even the lowest of the poor, and rejoicing in this, consider how great a consolation against poverty he will receive as he goes away. And should he be rich, he returns sobered, become a better man. Again in the theatre, when they see the harlot clothed with golden ornaments, while the poor man will lament, and bemoan, seeing his own wife having nothing of the kind, the rich will in consequence of this spectacle contemn and despise the partners of their home. For when the harlot present to the beholders garb and look, and voice and step, all luxurious, they depart set on fire, and enter into their own houses, thenceforth captives.
This is where insults, offenses, hostilities, wars, and daily deaths come from. This is why life becomes unbearable for those who are captured by such things, and why their spouse becomes unpleasant to them, and their children less beloved, and everything in their household is turned upside down. After this happens, they seem to be disturbed even by a ray of sunlight.
Hence the insults, and the affronts, hence the enmities, the wars, the daily deaths; hence to them that are taken captive, life is insupportable, and the partner of their home thenceforth unpleasing, and their children not as much objects of affection, and all things in their houses turned upside down, and after that they seem to be thrown into disorder by the very sunbeam.
But no such dissatisfaction arises from these gatherings. Instead, the wife will receive her husband quiet and gentle, freed from all unlawful desire, and will find him more kind to her than before. That gathering produces such evil things, but this one produces good things—the one turning sheep into wolves, this one turning wolves into lambs. But so far we have perhaps said nothing yet about the pleasure.
But not from these choirs does any such dissatisfaction arise, but the wife will receive her husband quiet and meek, freed from all unlawful lust, and will find him more gentle to her than before this. Such evil things does that choir bring forth, but this good things, the one making wolves of sheep, this lambs of wolves. But as yet we have perhaps said nothing hitherto touching the pleasure.
And what could be more pleasant than not being troubled or grieved in mind, neither despondent nor groaning? Nevertheless, let us carry our discussion still further and examine the enjoyment found in either kind of song and spectacle. We shall see that the one continues only until evening, for as long as the spectator sits in the theater, but afterward it pains him more severely than any sting. But in the other case, the enjoyment remains forever vigorous in the souls of those who have witnessed it. For the appearance of the men, the delightfulness of the place, the sweetness of their manner of life, the purity of their rule, and the grace of that most beautiful and spiritual song have been instilled in them forever. Those who continually enjoy those havens thereafter flee from the tumults of the multitude as if escaping from a storm.
And what could be more pleasant than not to be troubled or grieved in mind, neither to despond and groan? Nevertheless, let us carry on our discourse still further, and examine the enjoyment of either kind of song and spectacle; and we shall see the one indeed continuing until evening, so long as the spectator sits in the theatre, but after this paining him more grievously than any sting; but in the other case forever vigorous in the souls of them that have beheld it. For as well the fashion of the men, and the delightfulness of the place, and the sweetness of their manner of life, and the purity, of their rule, and the grace of that most beautiful and spiritual song they have for ever instilled in them. They at least who are in continual enjoyment of those havens, thenceforth flee as from a tempest, from the tumults of the multitude.
But not only when singing and praying, but also when absorbed in their books, they are a pleasing spectacle to those who watch them. For after they have finished the choir, one takes up Isaiah and reflects on his words, another engages with the apostles, and another studies the labors of other men, and seeks wisdom concerning God, concerning this universe, concerning the things that are seen, concerning the things that are not seen, concerning the objects of sense and the objects of intellect, concerning the vileness of this present life and the greatness of that to come.
But not when singing only, and praying, but also when riveted to their books, they are a pleasing spectacle to the beholders. For after they have ended the choir, one takes Isaiah and discourses with him, another converses with the apostles, and another goes over the labors of other men, and seeks wisdom concerning God, concerning this universe, concerning the things that are seen, concerning the things that are not seen, concerning the objects of sense, and the objects of intellect, concerning the vileness of this present life, and the greatness of that to come.
And they are fed on the most excellent food, not setting before themselves cooked flesh of animals, but oracles of God, which are beyond honey and the honeycomb—a marvelous honey, far superior to what John fed on long ago in the wilderness. For this honey is not collected by wild bees settling on flowers, nor do they store it up in hives by digesting dew. Rather, the grace of the Spirit forms it and lays it up in the souls of the saints, in place of honeycombs, hives, and tubes, so that whoever wishes may eat from it continually in safety. These bees, then, they also imitate, and they hover around the honeycombs of those holy books, reaping from them great pleasure.
5. And they are fed on a food most excellent, not setting before themselves cooked flesh of beasts; but oracles of God, beyond honey and the honey comb, a honey marvellous, and far superior to that whereon John fed of old in the wilderness. For this honey no wild bees collect, settling on the flowers, neither do lay it up in hives digesting the dew, but the grace of the Spirit forming it, lays it up in the souls of the saints, in the place of honeycombs, and hives, and pipes, so that he that will may eat thereof continually in security. These bees then they also imitate, and hover around the honeycombs of those holy books, reaping therefrom great pleasure.
If you want to learn about their table, come near it, and you will see them overflowing with such things, all gentle and sweet, and full of a spiritual fragrance. Those spiritual mouths cannot bring forth any foul word, nothing of foolish jesting, nothing harsh, but all worthy of Heaven. One would not be wrong in comparing the mouths of those who crawl about in the marketplaces and are mad after worldly things to ditches of mire; but the lips of these to fountains flowing with honey, pouring forth pure streams.
And if you desire to learn about their table, be near it, and you shall see them bursting forth with such things, all gentle and sweet, and full of a spiritual fragrance. No foul word can those spiritual mouths bring forth, nothing of foolish jesting, nothing harsh, but all worthy of Heaven. One would not be wrong in comparing the mouths of them that crawl about in the market places, and are mad after worldly things, to ditches of some mire; but the lips of these to fountains flowing with honey, and pouring forth pure streams.
If anyone is upset that I have called the mouths of the multitude ditches of some mire, let him know that I have actually been quite gentle with them. For Scripture has not used such moderate language, but a far stronger comparison. For it is said that adder's poison is under their lips, and their throat is an open sepulchre. But the mouths of these spiritual ones are not like that, but full of much fragrance.
But if any felt displeased that I have called the mouths of the multitude ditches of some mire, let him know that I have said it, sparing them very much. For Scripture has not used this measure, but a comparison far stronger. For adder's poison, it is said, is under their lips, and their throat is an open sepulchre. But theirs are not so, but full of much fragrance.
Their condition here is like this, but what words can describe their state in the life to come? What thought can grasp it? The inheritance of angels, the unspeakable blessedness, the untold good things?
And their state here is like this, but that hereafter what speech can set before us? What thought shall conceive? The portion of angels, the blessedness unspeakable, the good things untold?
Perhaps some people are stirred right now and have been moved to a longing for this good way of life. But what is the benefit if you have this fire only while you are here, but when you leave, you extinguish the flame and this desire fades away? How then can we prevent this from happening? While this desire is burning in you, go to those angels and kindle it even more. For the explanation we give will not be able to set you on fire the way actually seeing these things will. Do not say, "I will speak with my wife, and I will settle my affairs first." This delay is the beginning of laziness. Listen to how one man wanted to say goodbye to those at his house, and the prophet would not allow him. And why do I mention saying goodbye? The disciple wanted to bury his father, and Christ did not permit even this. And yet what seems more necessary to you than a father's funeral? But He did not allow even this.
Perchance some are warmed now, and have been moved to a longing after this good rule of life. But what is the profit, when while you are here only, you have this fire; but when you have gone forth, you extinguish the flame, and this desire fades. How then, in order that this may not be? While this desire is warm in you, go your way unto those angels, kindle it more. For the account that we give will not be able to set you on fire, like as the sight of the things. Say not, I will speak with my wife, and I will settle my affairs first. This delay is the beginning of remissness. Hear, how one desired to bid farewell to them at his house, 1 Kings 19:20 and the prophet suffered him not. And why do I say, to bid farewell? The disciple desired to bury his father, Matthew 8:21-22 and Christ allowed not so much as this. And yet what thing seems to you to be so necessary as the funeral of a father? But not even this did He permit.
Why might this happen? Because the devil is close by and fierce, looking for some hidden way in. Even if he can create just a small obstacle or delay, he uses it to produce great laziness. This is why someone advises, "Do not put things off from day to day." For in this way you will be able to succeed in most things, and in this way the affairs of your household will also be well arranged for you. For it is said, "Seek the kingdom of God, and all these things shall be added to you." If we provide great security to those who set aside their own interests and give priority to our concerns, how much more does God, who cares for us and provides for us even without these things.
Why could this have been? Because the devil is at hand fierce, desiring to find some secret approach; and though it be but a little hindrance or delay he takes hold of, he works a great remissness. Therefore one advises, Put not off from day to day. Sirach 5:7 For thus shall you be able to succeed in most things, thus also shall the things in your house be well ordered for you. For seek ye, it is said, the kingdom of God, and all these things shall be added unto you. Matthew 6:33 For if we establish in great security them that overlook their own interests, and prefer the care of ours, much more does God, who even without these things has a care for us, and provides for us.
Do not be anxious about your own interests, but leave them to God. For if you are anxious about them, you are anxious as a man; but if God provides, He provides as God. Do not be so anxious about them that you let go of the greater things, because then He will not provide much for them. Therefore, in order that He may fully provide for them, leave them to Him alone. For if you yourself also take them in hand, having let go of spiritual things, He will not make much provision for them.
Be not thoughtful then about your interests, but leave them to God. For if you are thoughtful about them, you are thoughtful as a man; but if God provide, He provides as God. Be not so thoughtful about them as to let go the greater things, since then He will not much provide for them. In order therefore that He may fully provide for them, leave them to Him alone. For if you also yourself takest them in hand, having let go the things spiritual, He will not make much provision for them.
So that both these things may work out well for you, and so that you may be freed from all anxiety, cling to spiritual things and disregard worldly things. In this way you will possess both earthly and heavenly things, and you will attain the good things to come, by the grace and love toward mankind of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
In order then that both these things may be well disposed for you, and that you may be freed from all anxiety, cleave to the things spiritual, overlook the things of the world; for in this way you shall have earth also with heaven, and shall 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 world without end. Amen.