Opening
Matthew 22:1-14.
Matt. XXII. 1-14.
Jesus responded and spoke again using parables. The kingdom of Heaven is like a king who prepared a wedding feast for his son. He sent out his servants to invite those who had been called to the wedding, but they refused to come. So he sent out other servants, saying, "Tell those who have been invited that I have prepared my banquet. My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding feast." But they paid no attention and went off—one to his field, another to his business. The rest seized his servants, mistreated them, and killed them.
And Jesus answered and spoke again in parables. The kingdom of Heaven is like a certain king, which made a marriage for his son; and sent forth his servants to call them which were bidden to the wedding; and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready; come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew them.
Do you see in both the earlier parable and in this one the difference between the Son and the servants? Do you see at the same time the strong similarity between both parables, and also the significant difference? For this parable likewise shows God's patience, His great providential care, and the ingratitude of the Jews.
Do you see both in the former parable and in this the difference between the Son and the servants? Do you see at once the great affinity between both parables, and the great difference also? For this also indicates God's long-suffering, and His great providential care, and the Jews' ingratitude.
This parable also has something more than the other one. It proclaims in advance both the rejection of the Jews and the calling of the Gentiles. At the same time, it also points out how strict the required way of life is, and how severe the punishment is for those who are careless.
But this parable has something also more than the other. For it proclaims beforehand both the casting out of the Jews, and the calling of the Gentiles; and it indicates together with this also the strictness of the life required, and how great the punishment appointed for the careless.
And it's fitting that this parable comes after the other one. Since He had said the vineyard would be given to a nation producing its fruits, He now explains what kind of nation. But that's not all—He also shows again His care for the Jews that goes beyond words. In the earlier parable, He invites them before His crucifixion, but here, even after He is killed, He still urges them, trying to win them over. And when they deserved the most severe punishment, He both invites them to the wedding and honors them with the highest honor. Notice how in both parables He doesn't call the Gentiles first, but the Jews. But just as in the earlier parable, when they refused to receive Him and even killed Him when He came, He then gave the vineyard to others, so here too, when they refused to come to the wedding, He then called others.
And well is this placed after the other. For since He had said, It shall be given to a nation bringing forth the fruits thereof, He declares next to what kind of nation; and not this only, but He also again sets forth His providential care towards the Jews as past utterance. For there He appears before His crucifixion bidding them; but here even after He is slain, He still urges them, striving to win them over. And when they deserved to have suffered the most grievous punishment, then He both presses them to the marriage, and honors them with the highest honor. And see how both there He calls not the Gentiles first, but the Jews, and here again. But as there, when they would not receive Him, but even slew Him when He had come, then He gave away the vineyard; thus here too, when they were not willing to be present at the marriage, then He called others.
What could be more ungrateful than they are, when they are invited to a marriage feast and yet rush away? For who would not choose to come to a marriage feast, especially the marriage feast of a king, and of a king making a marriage for his son?
What then could be more ungrateful than they, when being bidden to a marriage they rush away? For who would not choose to come to a marriage, and that a King's marriage, and of a King making a marriage for a Son?
Why is it called a marriage? someone might ask. It is so that you might understand God's loving care, His deep longing for us, and the joyfulness of this condition—that there is nothing sorrowful or sad there, but everything is filled with spiritual joy. This is also why John calls Him a bridegroom, and why Paul says, "For I have espoused you to one husband" (2 Corinthians 11:2), and "This is a great mystery, but I speak concerning Christ and the Church" (Ephesians 5:32).
And wherefore is it called a marriage? One may say. That you might learn God's tender care, His yearning towards us, the cheerfulness of the state of things, that there is nothing sorrowful there, nor sad, but all things are full of spiritual joy. Therefore also John calls Him a bridegroom, therefore Paul again says, For I have espoused you to one husband; 2 Corinthians 11:2 and, This is a great mystery, but I speak concerning Christ and the Church. Ephesians 5:32
Why then isn't the bride said to be espoused to Him, but to the Son? Because she who is espoused to the Son is espoused to the Father. For in Scripture it makes no difference whether one or the other is said, because of the identity of the ousia.
Why then is not the bride said to be espoused to Him, but to the Son? Because she that is espoused to the Son, is espoused to the Father. For it is indifferent in Scripture that the one or the other should be said, because of the identity of the substance.
By this He also proclaimed the resurrection. For since He had spoken of the death in what went before, He shows that even after the death, the marriage takes place then, and the bridegroom is present then.
Hereby He proclaimed the resurrection also. For since in what went before He had spoken of the death, He shows that even after the death, then is the marriage, then the bridegroom.
But even so, these men do not become better or more gentle—what could be worse than this? For this is a third accusation. The first is that they killed the prophets; then the son; afterward, even when they had killed Him and were invited to the marriage feast of the One they had slain, by the very One who was slain, they do not come but make excuses about yokes of oxen, pieces of ground, and wives. And yet the excuses seem reasonable; but from this we learn that even though the things that hinder us may be necessary, we must value spiritual things more highly than everything else.
But not even so do these become better men nor more gentle, than which what can be worse? For this again is a third accusation. The first that they killed the prophets; then the son; afterwards that even when they had slain Him, and were bidden unto the marriage of Him that was slain, by the very one that was slain, they come not, but feign excuses, yokes of oxen, and pieces of ground, and wives. And yet the excuses seem to be reasonable; but hence we learn, though the things which hinder us be necessary, to set the things spiritual at a higher price than all.
And He did this not suddenly, but a long time beforehand. For He says, "Tell those who are invited," and again, "Call those who were invited"—a detail that makes the accusation against them even more serious. And when were they invited? By all the prophets, by John again, for he directed everyone toward Christ, saying, "He must increase, I must decrease," by the Son Himself again, "Come to me, all you who labor and are heavy laden, and I will refresh you," and again, "If anyone thirsts, let him come to me and drink."
And He not suddenly, but a long time before. For, Tell, He says, them that are bidden; and again, Call them that were bidden; which circumstance makes the charge against them heavier. And when were they bidden? By all the prophets; by John again; for unto Christ he would pass all on, saying, He must increase, I must decrease; John 3:30 by the Son Himself again, Come unto me, all you that labor and are heavy laden, and I will refresh you; and again, If any man thirst, let him come unto me, and drink. John 7:37
But not only through words did He invite them, but also through actions after His ascension, by Peter and those with him. For as it says, He who worked effectually in Peter for the apostleship of the circumcision was also mighty in me toward the Gentiles.
But not by words only, but also by actions did He bid them, after His ascension by Peter, and those with him. For He that wrought effectually in Peter, it is said, to the apostleship of the circumcision, was mighty also in me towards the Gentiles.
Since they became angry when they saw the Son and killed Him, He invites them again through His servants. And to what does He invite them? To hard work, toil, and sweat? No, but to pleasure. For, He says, "My oxen and my fatlings are killed." See how complete His banquet is, how great His generosity.
For since on seeing the Son, they were angry and slew Him, He bids them again by His servants. And unto what does He bid them? Unto labors, and toils, and sweat? Nay but unto pleasure. For, My oxen, He says, and my fatlings are killed. See how complete His banquet, how great His munificence.
And not even this shamed them, but the more patience He showed, the more hardened they became. For they did not come, not because they were too busy, but because they treated the invitation with contempt.
And not even this shamed them, but the more long-suffering He showed, so much the more were they hardened. For not for press of business, but from making light of it, they did not come.
How then do some bring forward marriages as excuses, while others cite yokes of oxen? These things surely indicate a lack of leisure.
How then do some bring forward marriages, others yokes of oxen? These things surely are of want of leisure.
By no means, because when spiritual matters call us, no pressure of business has the power to compel us otherwise.
By no means, for when spiritual things call us, there is no press of business that has the power of necessity.
And it seems to me that they are using these excuses as a cover for their laziness. But what is troubling is not only that they refused to come, but something far more violent and outrageous: they even beat those who came to them, treated them shamefully, and killed them. This is worse than what came before. The earlier messengers came demanding produce and fruits, and were killed; but these messengers were inviting them to the wedding feast of the very one they had murdered, and yet these messengers too were killed.
And to me they seem moreover to make use of these excuses, putting forward these things as cloke for their negligence. And not this only is the grievous thing, that they came not, but also that which is a far more violent and furious act, to have even beaten them that came, and to have used them despitefully, and to have slain them; this is worse than the former. For those others came, demanding produce and fruits, and were slain; but these, bidding them to the marriage of Him that had been slain by them, and these again are murdered.
What madness could equal this? This is also what Paul was accusing them of when he said, "Who both killed the Lord and their own prophets, and have persecuted us."
What is equal to this madness? This Paul also was laying to their charge, when he said, Who both killed the Lord, and their own prophets, and have persecuted us.
Furthermore, to prevent them from saying, "He is an enemy of God, and that's why we won't come," listen to what those who are inviting them are saying: that it is the father who is arranging the marriage, and that it is he who is inviting them.
Moreover, that they may not say, He is an adversary of God, and therefore we do not come, hear what they say who are bidding them; that it is the father who is making the marriage, and that it is He who is bidding them.
What did He do after these things? Since they were unwilling to come, and even killed those who came to them, He burned up their cities and sent His armies and killed them.
What then did He after these things? Since they were not willing to come, yea and also slew those that came unto them; He burns up their cities, and sent His armies and slew them.
And He says these things, announcing in advance what happened under Vespasian and Titus, and that they provoked the Father as well by not believing in Him. After all, it is the Father who was carrying out vengeance.
And these things He says, declaring beforehand the things that took place under Vespasian and Titus, and that they provoked the father also, by not believing in Him; it is the father at any rate who was avenging.
And for this reason, let me add that the capture did not take place immediately after Christ was killed, but after forty years, so that He might demonstrate His patience—after they had killed Stephen, after they had put James to death, after they had mistreated the apostles.
And for this reason let me add, not straightway after Christ was slain did the capture take place, but after forty years, that He might show His long suffering, when they had slain Stephen, when they had put James to death, when they had spitefully entreated the apostles.
Do you see the truth of the event and how quickly it happened? For while John was still living, along with many others who had been with Christ, these things took place, and those who had heard these words were witnesses to the events.
Do you see the truth of the event, and its quickness? For while John was yet living, and many other of them that were with Christ, these things came to pass, and they that had heard these words were witnesses of the events.
Look at this extraordinary care. He had planted a vineyard and done everything necessary, bringing it to completion. When His servants were killed, He sent other servants. When those were killed, He sent His son. And when the son was killed, He invited them to the wedding feast. They refused to come. After this He sent still more servants, and they killed these as well.
See then care utterable. He had planted a vineyard; He had done all things, and finished; when His servants had been put to death, He sent other servants; when those had been slain, He sent the son; and when He was put to death, He bids them to the marriage. They would not come. After this He sends other servants, and they slew these also.
Then, because of this, He destroys them, since they are incurably diseased. That they were incurably diseased was proven not only by their actions, but also by the fact that even when prostitutes and tax collectors had believed, they still did these things. So they are condemned not only by their own crimes, but also by what others were able to do rightly.
Then upon this He slays them, as being incurably diseased. For that they were incurably diseased, was proved not by their acts only, but by the fact, that even when harlots and publicans had believed, they did these things. So that, not by their own crimes alone, but also from what others were able to do aright, these men are condemned,
But if someone should say that the Gentiles were not called at that time—that is, when the apostles had been beaten and had suffered countless things—but immediately after the resurrection (for then He said to them, "Go and make disciples of all nations"), we would say that both before the crucifixion and after the crucifixion, they addressed themselves to the Jews first. For both before the crucifixion, He says to them, "Go to the lost sheep of the house of Israel," and after the crucifixion, far from forbidding it, He even commanded them to address themselves to the Jews. For though He said, "Make disciples of all nations," yet when He was about to ascend into heaven, He declared that they were to address themselves to the Jews first. For, "You shall receive power," He says, "after the Holy Spirit has come upon you, and you shall be witnesses to me both in Jerusalem, and in all Judea, and to the uttermost part of the earth." And Paul again says, "He who worked effectively in Peter for the apostleship of the circumcision was mighty in me also toward the Gentiles." Therefore the apostles also went first to the Jews, and when they had stayed a long time in Jerusalem and then had been driven away by them, in this way they were scattered abroad to the Gentiles.
But if any one should say, that not then were they out of the Gentiles called, I mean, when the apostles had been beaten and had suffered ten thousand things, but straightway after the resurrection (for then He said to them, Go and make disciples of all nations. Matthew 28:19) We would say, that both before the crucifixion, and after the crucifixion, they addressed themselves to them first. For both before the crucifixion, He says to them, Go to the lost sheep of the house of Israel; Matthew 10:6 and after the crucifixion, so far from forbidding, He even commanded them to address themselves to the Jews. For though He said, Make disciples of all nations, yet when on the point of ascending into Heaven, He declared that unto those first they were to address themselves; For, you shall receive power, says He, after that the Holy Ghost has come upon you, and you shall be witnesses unto me both in Jerusalem, and in all Judæa, and unto the uttermost part of the earth; Acts 1:8 and Paul again, He that wrought effectually in Peter to the apostleship of the circumcision, was mighty in me also toward the Gentiles. Therefore the apostles also went first unto the Jews, and when they had tarried a long time in Jerusalem, and then had been driven away by them, in this way they were scattered abroad unto the Gentiles.
And see in this His generosity. "As many as you shall find," He says, "bid to the marriage." For before this, as I said, they addressed themselves to both Jews and Greeks, staying for the most part in Judea. But since they continued to plot against them, hear Paul interpreting this parable and saying, "It was necessary that the word of God should first have been spoken to you, but since you judge yourselves unworthy, look, we turn to the Gentiles."
2. And see thou even herein His bounty; As many as you shall find, says He, bid to the marriage. For before this, as I said, they addressed themselves both to Jews and Greeks, tarrying for the most part in Judæa; but since they continued to lay plots against them, hear Paul interpreting this parable, and saying thus, It was necessary that the word of God should first have been spoken to you, but since you judge yourselves unworthy, lo, we turn to the Gentiles.
Therefore Christ also says, "The wedding is ready, but those who were invited were not worthy."
Therefore Christ also says, The wedding is ready, but they which were bidden were not worthy.
He knew this even beforehand, but so that He might leave them no excuse for shameless contradiction, even though He knew it, He both came and sent to them first, thereby silencing their objections and teaching us to fulfill all our responsibilities, even if no one benefits from it.
He knew this indeed even before, but that He might leave them no pretext of a shameless sort of contradiction, although He knew it, to them first He both came and sent, both stopping their mouths, and teaching us to fulfill all our parts, though no one should derive any profit.
Since they were not worthy, he says, go into the highways and invite as many as you find—both ordinary people and outcasts. Because he had said in every way, "The harlots and publicans shall inherit heaven," and, "The first shall be last, and the last first," he shows that these things happen justly. This stung the Jews more than anything and wounded them far more severely than their own downfall—to see those from the Gentiles brought into their privileges, and into privileges far greater than theirs.
Since then they were not worthy, go ye, says He, into the highways, and as many as you shall find, bid; both the common sort, and the outcasts. For because He had said in every way, The harlots and publicans shall inherit heaven; and, The first shall be last, and the last first; He shows that justly do these things come to pass; which more than anything stung the Jews, and goaded them far more grievously than their overthrow, to see those from the Gentiles brought into their privileges, and into far greater than theirs.
Then, so that not even these people should place their confidence in their faith alone, He also teaches them about the judgment that will be passed on wicked actions. To those who have not yet believed, He speaks of coming to Him through faith, and to those who have already believed, He speaks of being careful about their lives. For the garment represents one's life and conduct.
Then in order that not even these should put confidence in their faith alone, He discourses unto them also concerning the judgment to be passed upon wicked actions; to them that have not yet believed, of coming unto Him by faith, and to them that have believed, of care with respect to their life. For the garment is life and practice.
Although the calling was a matter of grace, why then does He hold people strictly accountable? Because while being called and being cleansed was a matter of grace, once someone has been called and clothed in clean garments, keeping them clean is the responsibility of those who have been called.
And yet the calling was of grace; wherefore then does He take a strict account? Because although to be called and to be cleansed was of grace, yet, when called and clothed in clean garments, to continue keeping them so, this is of the diligence of them that are called.
The being called was not based on merit, but on grace. It was right, therefore, to make a return for the grace and not to display such great wickedness after receiving the honor. But someone may say, "I have not enjoyed as much advantage as the Jews." No, you have actually enjoyed far greater benefits. For the things that were being prepared for them throughout their entire history, you have received all at once, though you were not worthy. This is why Paul also says, "And that the Gentiles might glorify God for His mercy" (Romans 15:9). For the things that were owed to them, you have received.
The being called was not of merit, but of grace. It was fit therefore to make a return for the grace, and not to show forth such great wickedness after the honor. But I have not enjoyed, one may say, so much advantage as the Jews. Nay, but you have enjoyed far greater benefits. For what things were being prepared for them throughout all their time, these you have received at once, not being worthy. Wherefore Paul also says, And that the Gentiles might glorify God for His mercy. Romans 15:9 For what things were due to them, these you have received.
Therefore, the punishment appointed for those who have been careless is also severe. For just as they showed contempt by not coming, so also you show contempt by sitting down in this way with a corrupt life. For to come in with filthy garments means precisely this: to depart from here having one's life impure. This is why he was left speechless.
Wherefore also great is the punishment appointed for them that have been remiss. For as they did despite by not coming, so also thou by thus sitting down with a corrupt life. For to come in with filthy garments is this namely, to depart hence having one's life impure; wherefore also he was speechless.
Do you see how, even though the facts were completely clear, He does not punish immediately until the one who has sinned has passed judgment on himself? For by having nothing to reply he condemned himself, and so is led away to the unspeakable torments.
Do you see how, although the fact was so manifest, He does not punish at once, until he himself, who has sinned, has passed the sentence? For by having nothing to reply he condemned himself, and so is taken away to the unutterable torments.
Do not think, when you hear about darkness, that the punishment consists only of being sent to a place without light. Rather, it is also a place where there is weeping and gnashing of teeth. Matthew 22:13 He says this to indicate the unbearable pains.
For do not now, on hearing of darkness, suppose he is punished by this, by sending into a place where there is no light only, but where there is also weeping and gnashing of teeth. Matthew 22:13 And this He says, indicating the intolerable pains.
Listen, all of you who have partaken of the mysteries and have been present at the marriage, yet clothe your souls with filthy deeds. Listen to where you were called from.
Hear ye, as many as having partaken of the mysteries, and having been present at the marriage, clothe your souls with filthy deeds. Hear whence you were called.
From the highway. Being what? Lame and crippled in soul, which is far more serious than physical disability. Honor the love of the One who called you, and let no one keep wearing filthy garments, but let each of you concern yourself with clothing your soul.
From the highway. Being what? Lame and halt in soul, which is a much more grievous thing than the mutilation of the body. Reverence the love of Him, who called you, and let no one continue to have filthy garments, but let each of you busy himself about the clothing of your soul.
Listen, women; listen, men; we do not need garments decorated with gold that adorn our outward appearance, but rather those other garments that adorn what is within. While we have the former, it is hard to put on the latter. It is not possible to adorn both soul and body at the same time. It is not possible at the same time both to serve mammon and to obey Christ as we ought.
Hear, you women; hear, you men; we need not these garments that are bespangled with gold, that adorn our outward parts, but those others, that adorn the inward. Whilst we have these former, it is difficult to put on those latter. It is not possible at the same time to deck both soul and body. It is not possible at the same time both to serve mammon, and to obey Christ as we ought.
Let us therefore throw off this oppressive tyranny. If someone were to decorate your house by hanging it with golden curtains, but then make you sit there in rags and naked, you would not tolerate it calmly. Yet look, this is exactly what you are doing to yourself—you are decorating the house of your soul (that is, the body) with countless curtains, while leaving the soul itself to sit in rags. Don't you know that the king ought to be adorned more than the city? So just as the city has linen hangings prepared for it, the king has a purple robe and a crown. Do the same: clothe the body in much simpler clothing, but clothe the mind in purple, place a crown on it, and set it on a high and visible chariot. Right now you are doing the opposite—you are decorating the city in all sorts of ways, but allowing the king, the mind, to be dragged along bound behind the irrational passions.
Let us put off us therefore this grievous tyranny. For neither if any one were to adorn your house by hanging it with golden curtains, and were to make you sit there in rags, naked, would you endure it with meekness. But lo, now you do this to yourself, decking the house of your soul, I mean the body, with curtains beyond number, but leaving the soul itself to sit in rags. Do you not know that the king ought to be adorned more than the city? So therefore while for the city hangings are prepared of linen, for the king there is a purple robe and a diadem. Even so do thou wrap the body with a much meaner dress, but the mind do thou clothe in purple, and put a crown on it, and set it on a high and conspicuous chariot. For now you are doing the opposite, decking the city in various ways, but suffering the king, the mind, to be dragged bound after the brute passions.
Do you not remember that you are invited to a wedding, and to God's wedding? Do you not consider how the soul that is invited ought to enter into those chambers, clothed and adorned with golden fringes?
Do you not remember, that you are bidden to a marriage, and to God's marriage? Do you not consider how the soul that is bidden ought to enter into those chambers, clad, and decked with fringes of gold?
Do you want me to show you those who are dressed this way, those who are wearing a marriage garment?
3. Will you that I show you them that are clad thus, them that have on a marriage garment?
Call to mind those holy people I spoke to you about recently, those who wear garments of hair and live in the deserts. These above all are the ones who wear the garments of that wedding. This is clear from the fact that no matter how many purple robes you might offer them, they would not choose to accept them. Just as a king would be repulsed if someone were to take a beggar's rags and urge him to put them on, so these people would likewise reject his purple robe. They have this attitude for no other reason than that they know the beauty of their own clothing. Therefore they scorn even that purple robe as though it were a spider's web. For their sackcloth has taught them these things, since they are indeed far more exalted and more glorious than the very king who reigns.
Call to mind those holy persons, of whom I discoursed to you of late, them that wear garments of hair, them that dwell in the deserts. These above all are the wearers of the garments of that wedding; this is evident from hence, that how many soever purple robes thou were to give them, they would not choose to receive them; but much as a king, if any one were to take the beggar's rags, and exhort him to put them on, would abhor the clothing, so would those persons also his purple robe. And from no other cause have they this feeling, but because of knowing the beauty of their own raiment. Therefore even that purple robe they spurn like the spider's web. For these things has their sackcloth taught them; for indeed they are far more exalted and more glorious than the very king who reigns.
And if you could open the doors of the mind and look upon their soul and all the ornaments within it, surely you would fall down upon the earth, unable to bear the glory of their beauty, the splendor of those garments, and the lightning brightness of their conscience.
And if you were able to open the doors of the mind, and to look upon their soul, and all their ornaments within, surely you would fall down upon the earth, not bearing the glory of their beauty, and the splendor of those garments, and the lightning brightness of their conscience.
We could also tell you about great men of old who deserve admiration, but since visible examples have more impact on those with less refined souls, I direct you instead to the dwellings of these holy people. They have nothing sorrowful about them. Rather, as if they had set up their tents in heaven itself, they are stationed far away from the burdensome things of this present life, engaged in warfare against the devils. They fight against him just as if they were organized in military companies. This is why I say they have established their tents and have fled from cities, marketplaces, and houses. A soldier at war cannot settle down in a house; he must live in temporary shelter, ready to move immediately, and that is how he must dwell. These people are exactly like this, the opposite of us. For we live not as though in a military camp, but as though in a city at peace.
For we could tell also of men of old, great and to be admired; but since visible examples lead on more those of grosser souls, therefore do I send you even to the tabernacles of those holy persons. For they have nothing sorrowful, but as if in heaven they had pitched their tents, even so are they encamped far off the wearisome things of this present life, in campaign against the devils; and as in choirs, so do they war against him. Therefore I say, they have fixed their tents, and have fled from cities, and markets, and houses. For he that wars cannot sit in a house, but he must make his habitation of a temporary kind, as on the point of removing straightway, and so dwell. Such are all those persons, contrary to us. For we indeed live not as in a camp, but as in a city at peace.
Who in a military camp lays a foundation and builds himself a house that he will soon leave? No one does. If anyone attempted it, he would be put to death as a traitor. Who in a camp buys acres of land and sets up businesses? No one does, and with good reason. They would say: You have come here to fight, not to do business. Why do you concern yourself with this place that you will soon leave? When we have gone home to our own country, then do these things.
For who in a camp ever lays foundation, and builds himself a house, which he is soon after to leave? There is not one; but should any one attempt it, he is put to death as a traitor. Who in a camp buys acres of land, and makes for himself trades? There is not one, and very reasonably. For you have come here, they would say, to fight, not to traffic; why then do you trouble yourself about the place, which in a little time you will leave? When we are gone away to our country, do these things.
I say the same thing to you now. When we have moved to the city above, do these things—or rather, you will have no need for labor there, since the king will do everything for you. But here it is enough only to dig a ditch around the camp and set up a palisade; there is no need to build houses.
The same do I now say to you also. When we have removed to the city that is above, do these things: or rather you will have no need of labors there; after that the king will do all things for you. But here it is enough to dig a ditch round only, and to fix a palisade, but of building houses there is no need.
Listen to what the life of the Scythians was like, who lived in their wagons—such, they say, are the ways of the shepherd tribes. This is how Christians ought to live: to move about the world, fighting against the devil, rescuing those held captive under his control, and to be free from all worldly things.
Hear what was the life of the Scythians, that lived in their wagons, such, as they say, are the habits of the shepherd tribes. So ought Christians to live; to go about the world, warring against the devil, rescuing the captives held in subjection by him, and to be in freedom from all worldly things.
Why do you build a house, O man, to bind yourself all the more? Why do you bury a treasure and invite the enemy against yourself? Why do you surround yourself with walls and prepare a prison for yourself?
Why do you prepare a house, O man, that you may bind yourself more? Why do you bury a treasure, and invite the enemy against yourself? Why do you compass yourself with walls, and prepare a prison for yourself?
If these things seem difficult to you, let us go to the tents of those men, so that through their actions we may learn how easy it really is. For they have set up huts, and if they must leave them, they depart like soldiers who have left their camp in peace. For they are indeed encamped in this way, or rather even much more beautifully than that.
But if these things seem to you to be hard, let us go away unto the tents of those men, that by their deeds we may learn the easiness thereof. For they having set up huts, if they must depart from these, depart like as soldiers, having left their camp in peace. For so likewise are they encamped, or rather even much more beautifully.
For indeed it is more pleasant to behold a desert filled with monks' huts standing close together than to see soldiers stretching canvas in a camp, fixing spears, and hanging saffron garments from the points of the spears, and a multitude of men wearing bronze helmets, and the bosses of shields glistening brightly, and men armed completely with steel, and royal tents hastily erected, and ground leveled over a wide area, and men dining and playing pipes. For that spectacle is not as delightful as the one I am now speaking of.
For indeed it is more pleasant to behold a desert containing huts of monks in close succession, than soldiers stretching the canvas in a camp, and fixing spears, and suspending from the point of the spears saffron garments, and a multitude of men having heads of brass, and the bosses of the shields glistening much, and men armed all throughout with steel, and royal courts hastily made, and ground levelled far, and men dining and piping. For neither is this spectacle so delightful as that of which I now speak.
If we were to go out into the wilderness and look at the tents of Christ's soldiers, we would see no canvas stretched out, no spear points, and no golden garments making a royal pavilion. Rather, just as if someone had stretched out many heavens over an earth much larger than this earth—indeed infinite—the sight would be strange and awesome, so too may one see here.
For if we were to go away into the wilderness, and look at the tents of Christ's soldiers, we shall see not canvas stretched, neither points of spears, nor golden garments making a royal pavilion; but like as if any one upon an earth much larger than this earth, yea infinite, had stretched out many heavens, strange and awful would be the sight he showed; even so may one see here.
Their dwelling places are in no way inferior to the heavens, for the angels lodge with them, and the Lord of the angels. If the angels came to Abraham, a man who had a wife and was raising children, because they saw he was hospitable, how much more will they stay when they find far greater virtue—a man freed from the body and disregarding the flesh while still in the flesh? They will tarry there much more and celebrate the choral feast that is fitting for them. For among them there is also a table pure from all greed and full of self-denial.
For in nothing are their lodging-places in a condition inferior to the heavens; for the angels lodge with them, and the Lord of the angels. For if they came to Abraham, a man having a wife, and bringing up children, because they saw him hospitable; when they find much more abundant virtue, and a man delivered from the body, and in the flesh disregarding the flesh, much more do they tarry there, and celebrate the choral feast that becomes them. For there is moreover a table among them pure from all covetousness, and full of self-denial.
No streams of blood are among them, nor cutting up of flesh, nor heavy-headedness, nor elaborate cooking. Neither are there unpleasant smells of meat among them, nor disagreeable smoke, nor running about and commotions and disturbances and wearisome shouting. Instead there is bread and water—the water from a pure spring, the bread from honest work. But if at any time they want to feast more lavishly, their lavish meal consists of fruits, and the pleasure there is greater than at royal tables. There is no fear there, or trembling. No ruler brings accusations, no wife provokes quarrels, no child causes grief, no unruly merriment creates distraction, no crowd of flatterers causes pride. Rather, the table is an angel's table, free from all such turmoil.
No streams of blood are among them, nor cutting up of flesh, nor heaviness of head, nor dainty cooking, neither are there unpleasing smells of meat among them, nor disagreeable smoke, neither runnings and tumults, and disturbances, and wearisome clamors; but bread and water, the latter from a pure fountain, the former from honest labor. But if any time they should be minded to feast more sumptuously, their sumptuousness consists of fruits, and greater is the pleasure there than at royal tables. There is no fear there, or trembling; no ruler accuses, no wife provokes, no child casts into sadness, no dis orderly mirth dissipates, no multitude of flatterers puffs up; but the table is an angel's table free from all such turmoil.
Their only couch is the grass beneath them, just as Christ had when he prepared a meal in the wilderness. Many of them do this without even having shelter, but instead have heaven for a roof and the moon in place of candlelight—needing no oil nor anyone to tend it. On them alone does it shine worthily from on high.
And for a couch they have grass only beneath them, like as Christ did when making a dinner in the wilderness. And many of them do this, not being even under shelter, but for a roof they have heaven, and the moon instead of the light of a candle, not wanting oil, nor one to attend to it; on them alone does it shine worthily from on high.
This table, when angels from heaven see it, brings them delight and pleasure. For if they rejoice over one sinner who repents, what will they not do over so many righteous people who imitate them? There is no master and slave among them; all are slaves, all are free. And do not think this saying is a confusing riddle, for they are truly slaves to one another and masters to one another.
4. This table even angels from heaven beholding are delighted and pleased. For if over one sinner that repents they rejoice, over so many just men imitating them, what will they not do? There are not master and slave; all are slaves, all free men. And do not think the saying to be a dark proverb, for they are indeed slaves one of another, and masters one of another.
They have no reason to feel sad when evening comes, as many people do who replay in their minds the anxious thoughts arising from the troubles of the day. They have no need after supper to worry about robbers, to lock the doors, and to secure bars against them, nor to fear the other misfortunes that many people are afraid of, carefully extinguishing their candles with great care, lest a spark anywhere might set the house on fire.
They have no occasion to be in sadness when evening has overtaken them, as many men feel, revolving the anxious thoughts that spring from the evils of the day. They have no occasion after their supper to be careful about robbers, and to shut the doors, and to put bars against them, neither to dread the other ills, of which many are afraid, extinguishing their candles with strict care, lest a spark anywhere should set the house on fire.
And their conversation is also full of the same calm. They do not talk about the things we discuss that have nothing to do with us—such as who has been made governor, who has ceased to be governor, who has died and who has inherited their property, and all such matters. Instead, they always speak about and seek wisdom concerning the things to come. As though living in another world, as though they have already moved to heaven itself and are living there, all their conversation is about heavenly things: Abraham's bosom, the crowns of the saints, and joining the choir with Christ. They have no memory or thought of present things. Just as we would not bother to talk about what ants do in their holes and crevices, neither do they concern themselves with what we do. Instead, they speak about the King above, about the spiritual war in which they are engaged, about the devil's schemes, and about the good deeds the saints have accomplished.
And their conversation again is full of the same calm. For they talk not of these things, whereof we discourse, that are nothing to us; such a one is made governor, such a one has ceased to be governor; such a one is dead, and another has succeeded to the inheritance, and all such like, but always about the things to come do they speak and seek wisdom; and as though dwelling in another world, as though they had migrated unto heaven itself, as living there, even so all their conversation is about the things there, about Abraham's bosom, about the crowns of the saints, about the choiring with Christ; and of things present they have neither any memory nor thought, but like as we should not deign to speak at all of what the ants do in their holes and clefts; so neither do they of what we do; but about the King that is above, about the war in which they are engaged, about the devil's crafts, about the good deeds which the saints have achieved.
How then are we different from ants when compared with them? For just as they care for the things of the body, so do we—and if only it were for these alone! But now it is even for things far worse. For we don't care only for necessary things like they do, but also for things that are superfluous. For those insects pursue a business free from all blame, but we follow after all covetousness, and we don't even imitate the ways of ants, but the ways of wolves, the ways of leopards—or rather we are even worse than these. For nature has assigned to them that they should be fed this way, but God has honored us with speech and a sense of equity, and we have become worse than the wild beasts.
Wherein therefore are we different from ants, when compared with them? For like as they care for the things of the body, so also do we; and would it were for these alone: but now it is even for things far worse. For not for necessary things only do we care like them, but also for things superfluous. For those insects pursue a business free from all blame, but we follow after all covetousness, and not even the ways of ants do we imitate, but the ways of wolves, but the ways of leopards, or rather we are even worse than these. For to them nature has assigned that they should be thus fed, but us God has honored with speech, and a sense of equity, and we have become worse than the wild beasts.
And while we are worse than the animals, those people are equal to the angels, being strangers and pilgrims regarding the things here. Everything about them is different from us: clothing, food, house, shoes, and speech. If anyone were to hear them talking and then hear us, they would know clearly that they are citizens of heaven, but we are not even worthy of the earth.
And whereas we are worse than the brutes, those men are equal to the angels, being strangers and pilgrims as to the things here; and all things in them are made different from us, clothing, and food, and house, and shoes, and speech. And if any one were to hear them conversing and us, then he would know full well, how they indeed are citizens of heaven, but we are not worthy so much as of the earth.
So when someone of high rank comes to visit them, all inflated pride is exposed as utterly empty. For there the laborer and the person who has no experience of worldly affairs sits next to the military commander who takes pride in his authority—both sitting on the grass, on simple cushions. There is no one there to praise him or inflate his ego. The same thing happens as if someone were to visit a goldsmith's shop and a garden of roses—he receives some brightness from the gold and from the roses. In the same way, these proud visitors, gaining a little from the splendor of these monks, are freed from their former arrogance. And just as someone who is very short appears tall when he goes up to a high place, so too these visitors, coming to the monks with their elevated minds, appear like them as long as they remain there. But when they leave, they are brought low again, having descended from that height.
So that therefore, when any one invested with rank has come unto them, then is all inflated pride found utterly vain. For the laborer there, and he that has no experience of worldly affairs, sits near him that is a commander of troops, and prides himself on his authority, upon the grass, upon a mean cushion. For there are none to extol him, none to puff him up; but the same result takes place, as if any one were to go to a goldsmith, and a garden of roses, for he receives some brightness from the gold and from the roses; so they too, gaining a little from the splendor of these, are delivered from their former arrogance. And like as if any were to go upon a high place, though he be exceedingly short, he appears high; so these too, coming unto their exalted minds, appear like them, so long as they abide there, but when they are gone down are abased again, on descending from that height.
A king means nothing among them, a governor means nothing. Just as we laugh when children are playing at such things, so they also completely reject the inflated pride of those who strut about outside. This is clear from the fact that if someone offered them a kingdom to possess in security, they would never accept it. Yet they would accept it unless their thoughts were set on something greater than it, unless they regarded the thing as merely temporary.
A king is nothing among them, a governor is nothing; but like as we, when children are playing at these things, laugh; so do they also utterly spurn the inflamed pride of them who strut without. And this is evident from hence, that if any one would give them a kingdom to possess in security, they would never take it; yet they would take it, unless their thoughts were upon what is greater than it, unless they accounted the thing to be but for a season.
What then? Shall we not move toward such great blessedness? Shall we not come to these angels? Shall we not receive clean garments and join in the celebrations of this wedding feast? Instead, shall we continue begging, in no better condition than the poor in the streets, or rather in a state far worse and more miserable? For those who are rich through evil means are much worse off than these, and it is better to beg than to rob, because begging has an excuse while robbery brings punishment. The beggar does not offend God at all, but the robber offends both men and God, and though he undergoes the labors of plundering, other men often reap all the enjoyment of it.
What then? Shall we not go over unto blessedness so great? Shall we not come unto these angels; shall we not receive clean garments, and join in the ceremonies of this wedding feast; but shall we continue begging, in no respect in a better condition than the poor in the streets, or rather in a state far worse and more wretched? For much worse than these are they that are rich in evil ways, and it is better to beg than to spoil, for the one has excuse, but the other brings punishment; and the beggar in no degree offends God, but this other both men and God; and undergoes the labors of rapine, but all the enjoyment thereof other men often reap.
Knowing these things, then, let us put away all greed and desire the things above, seizing the kingdom with great earnestness by force. For it is not possible, it is not possible for anyone who is careless to enter there.
Knowing then these things, let us lay aside all covetousness, and covet the things above, with great earnestness taking the kingdom by force. Matthew 11:12 For it cannot be, it cannot be that any one who is remiss should enter therein.
May God grant that all of us, having become earnest and watchful, may attain it, through the grace and love toward humanity of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
But God grant that we all having become earnest, and watchful may attain thereto, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, world without end. Amen.