Opening
Matthew 22:15.
Matt. XXII. 15.
Then the Pharisees went and took counsel on how they might trap Him in His words.
Then went the Pharisees, and took counsel how they might entangle Him in His talk.
Then. When? When they should have been most moved to contrition, when they should have been amazed at His love for humanity, when they should have feared the things to come, when they ought to have believed what was to come based on what had already happened. For indeed the things that had been said were being loudly fulfilled in reality. I mean, that tax collectors and prostitutes believed, and prophets and righteous men were killed, and from these things they ought not to have contradicted the truth about their own destruction, but rather to have believed and been brought to their senses.
Then. When? When most of all they ought to have been moved to compunction, when they should have been amazed at His love to man, when they should have feared the things to come, when from the past they ought to have believed touching the future also. For indeed the things that had been said cried aloud in actual fulfillment. I mean, that publicans and harlots believed, and prophets and righteous men were slain, and from these things they ought not to have gainsaid touching their own destruction, but even to believe and to be sobered.
But even so their wicked actions did not stop; instead, they continued and went further. Since they could not physically seize Him (because they feared the crowd), they took a different approach, intending to put Him in danger and make Him guilty of crimes against the government.
But nevertheless not even so do their wicked acts cease, but travail and proceed further. And forasmuch as they could not lay hands on Him (for they feared the multitude), they took another way with the intention of bringing Him into danger, and making Him guilty of crimes against the state.
They sent their disciples along with the Herodians to Jesus, saying, "Teacher, we know that you are truthful and teach God's way with integrity. You don't defer to anyone, because you show no partiality to people. So tell us what you think: Is it lawful to pay taxes to Caesar or not?"
For they sent out unto Him their disciples with the Herodians saying, Master, we know that you are true, and teachest the way of God in truth, neither do you care for any man; for you regard not the person of men. Tell us therefore, What do you think? Is it lawful to give tribute unto Cæsar or not? Matthew 22:16-17
Since they were now paying tribute, their nation having come under Roman rule, they saw that Theudas and Judas Acts 5:36-37 with their followers had been executed for this reason, as having prepared for a revolt. They therefore intended to bring Him also under such suspicion by these words. So they sent both their own disciples and Herod's soldiers, digging what they thought was a precipice on either side and setting the snare in every direction, so that whatever He said, they might seize upon it. If He answered in favor of the Herodians, they themselves could accuse Him, but if in their favor, the others would accuse Him. Yet He had paid the didrachmas, though they did not know that.
For they were now tributaries, their state having passed under the rule of the Romans. Forasmuch then as they saw that Theudas and Judas Acts 5:36-37 with their companies for this cause were put to death, as having prepared for a revolt, they were minded to bring Him too by these words into such a suspicion. Therefore they sent both their own disciples, and Herod's soldiers, digging, as they thought, a precipice on either side, and in every direction setting the snare, so that, whatever He should say, they might lay hold of it; and if He should answer in favor of the Herodians, themselves might find fault with Him, but if in their favor, the others should accuse Him. And yet He had given the didrachmas, but they knew not that.
They expected to trap him either way, but they especially wanted him to say something against the Herodians. That's why they also sent their disciples to push him in that direction by their presence, so they could hand him over to the governor as someone claiming royal authority. Luke also indicates and shows this by saying that they asked in the presence of the crowd, so that the testimony would be more credible.
And in either way indeed they expected to lay hold of Him; but they desired rather that He should say something against the Herodians. Wherefore they send their disciples also to urge Him thereto by their presence, that they might deliver Him to the governor as an usurper. For this Luke also intimates and shows, by saying, that they asked also in the presence of the multitude, so that the testimony should be the stronger.
However, the outcome was completely opposite to what they intended, for with a larger crowd of spectators they simply provided proof of their foolishness.
But the result was altogether opposite; for in a larger body of spectators they afforded the demonstration of their folly.
Look at their flattery and concealed cunning. "We know," they say, "that You are true." Then how could you say He is a deceiver who deceives the people, has a demon, and is not from God? How is it that just a little while before you were plotting to kill Him?
And see their flattery, and their hidden craft. We know, their words are, that You are true. How said ye then, He is a deceiver, and deceives the people, and has a devil, and is not of God? how a little while before did ye devise to slay Him?
But they try everything that their scheming against Him might suggest. Since a little while before they had willfully asked, "By what authority do you do these things?" and did not receive an answer to their question, they now seek to inflate Him with their flattery and to persuade Him to say something against the established laws and opposed to the prevailing government.
But they are at everything, whatsoever their craft against Him may suggest. For since, when a little before they had said in self will, By what authority do You do these things? Matthew 21:23 they did not meet with an answer to the question, they look to puff Him up by their flattery, and to persuade Him to say something against the established laws, and opposed to the prevailing government.
Therefore they also speak the truth to Him, confessing what was actually so, but not with an honest mind or willingly. They go on to say, "You care not for any man." Notice how clearly they are trying to push Him toward statements that would offend Herod and bring upon Him the suspicion of being a usurper, as one who stands against the laws, so that they might punish Him as someone who stirs up rebellion and seizes power. For in saying "You care not for any man" and "You regard not the person of man," they were hinting at Herod and Caesar.
Wherefore also they testify the truth unto Him, confessing what was really so, nevertheless, not with an upright mind, nor willingly; and add thereto, saying, You care not for any man. See how plainly they are desiring to urge Him to these sayings, that would make Him both offend Herod, and incur the suspicion of being an usurper, as standing up against the laws, so that they might punish Him, as a mover of sedition, and an usurper. For in saying, You care not for any man, and, You regard not the person of man, they were hinting at Herod and Cæsar.
Tell us then, what do You think? Now you honor Him and regard Him as a Teacher, even though you have often despised and insulted Him when He was speaking about things that concern your salvation. This is also how they have become allies.
Tell us therefore, what thinkest Thou? Now ye honor Him, and esteem Him a Teacher, having despised and insulted Him oftentimes, when He was discoursing of the things that concern your salvation. Whence also they have become confederates.
Notice their cunning. They don't ask, "Tell us what is good, what is expedient, what is lawful?" Instead they say, "What do you think?" Their entire focus was on this one goal: to trap Him and to put Him at odds with the authorities. Mark makes this clear and reveals their malicious intent and murderous attitude even more plainly, reporting that they said, "Should we pay tribute to Caesar, or should we not?" So they were seething with rage and devising a plot against Him, yet they pretended to show respect.
And see their craftiness. They say not, Tell us what is good, what is expedient, what is lawful? But, What thinkest Thou? So much did they look to this one object, to betray Him, and to set Him at enmity with the rulers. And Mark declaring this, and more plainly discovering their self-will, and their murderous disposition, affirms them to have said, Shall we give Cæsar tribute, or shall we not give? Mark 12:15 So that they were breathing anger, and travailing with a plot against Him, yet they feigned respect.
What does He say then? "Why do you tempt me, you hypocrites?" Do you see how He speaks to them with more severity than usual? Since their wickedness was now complete and obvious, He strikes more deeply, first confounding and silencing them by revealing their hidden thoughts and making clear to everyone the kind of intent with which they are coming to Him.
What then says He? Why do you tempt me, you hypocrites? Do you see how He talks with them with more than usual severity? For since their wickedness was now complete and manifest, He cuts the deeper, first confounding and silencing them, by publishing their secret thoughts, and making it manifest to all with what kind of intent they are coming unto Him.
He did these things to push back their wickedness so that they might not suffer harm by attempting the same things again. And yet their words were full of much respect, for they called Him Master and testified to His truth and that He was no respecter of persons. But being God, He was deceived by none of these things. Therefore they also ought to have understood that the rebuke was not the result of guesswork, but a sign of His knowing their secret thoughts.
And these things He did, repulsing their wickedness, so that they might not suffer hurt in attempting the same things again. And yet their words were full of much respect, for they both called Him Master, and bore witness to His truth, and that He was no respecter of persons; but being God, He was deceived by none of these things. Wherefore they also ought to have conjectured, that the rebuke was not the result of conjecture, but a sign of His knowing their secret thoughts.
He did not stop, however, at the rebuke, although it would have been enough merely to convict them of their purpose and put them to shame for their wickedness. But He does not stop at this; rather, in another way He closes their mouths. For He says, "Show me the tribute money." And when they had shown it, as He always does, He brings out the decision by their own tongue and causes them to decide that it is lawful—which was a clear and plain victory. So when He asks, He does not ask from ignorance but because it is His will to cause them to be bound by their own answers. For when, on being asked whose image it was, they said "Caesar's," He says, "Render unto Caesar the things that are Caesar's." For this is not to give but to render, and this He shows both by the image and by the inscription.
2. He stopped not, however, at the rebuke, although it was enough merely to have convicted them of their purpose, and to have put them to shame for their wickedness; but He stops not at this, but in another way closes their mouths; for, Show me, says He, the tribute money. And when they had shown it, as He ever does, by their tongue He brings out the decision, and causes them to decide, that it is lawful; which was a clear and plain victory. So that, when He asks, not from ignorance does He ask, but because it is His will to cause them to be bound by their own answers. For when, on being asked, Whose is the image? they said, Cæsar's; He says, Render unto Cæsar the things that are Cæsar's. For this is not to give but to render, and this He shows both by the image, and by the superscription.
Then, so that they could not say, "You are making us subject to men," He added, "And unto God the things that are God's." For it is possible both to fulfill our obligations to men and to give to God the things that are due to God from us. This is why Paul also says, "Render unto all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear" (Romans 13:7).
Then that they might not say, You are subjecting us to men, He added, And unto God the things that are God's. For it is possible both to fulfill to men their claims and to give unto God the things that are due to God from us. Wherefore Paul also says, Render unto all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear. Romans 13:7
But when you hear, "Render unto Caesar the things which are Caesar's," understand that He is speaking only of those things that do not harm godliness. For if it involves anything of that kind, such a thing is no longer Caesar's tribute but the devil's.
But you, when you hear, Render unto Cæsar the things which are Cæsar's, know that He is speaking only of those things, which are no detriment to godliness; since if it be any such thing as this, such a thing is no longer Cæsar's tribute, but the devil's.
When they heard these things, their mouths were stopped, and they marveled at His wisdom. Should they not then have believed? Should they not have been amazed? For indeed, He gave them proof of His Godhead by revealing the secrets of their hearts, and He silenced them with gentleness.
When they heard these things, their mouths were stopped, and they marvelled at His wisdom. Ought they not then to have believed, ought they not to have been amazed. For indeed, He gave them proof of His Godhead, by revealing the secrets of their hearts, and with gentleness did He silence them.
What then? Did they believe? Not at all. Instead, they left Him and went their way. After them, the Sadducees came to Him.
What then? Did they believe? By no means, but they left Him, and went their way; and after them, came to Him the Sadducees.
What foolishness! When the others had been silenced, these people launched their attack, when they should have held back even more. But that is the nature of recklessness—shameless, persistent, and attempting impossible things. That is why the evangelist, amazed at their foolishness, pointed this out by saying, "On that day came to Him." On that day. What day? The day on which He had exposed their craftiness and put them to shame. But who are these people? A sect among the Jews different from the Pharisees, and much worse than they were—people who claimed there is no resurrection, no angel, no spirit. For these were a more materialistic sort, eager for bodily things. There were many sects even among the Jews. That is why Paul also says, "I am a Pharisee, of the strictest sect among us."
O folly! When the others had been put to silence, these made the attack, when they ought to have been the more backward. But such is the nature of rashness, shameless, and importunate, and attempting things impossible. Therefore the evangelist also, amazed at their folly, signified this very thing, by saying, On that day came to Him. On that day. On what day? In which He had convicted their craftiness, and put them to shame. But who are these? A sect of the Jews different from the Pharisees, and much worse than they, who said, that there is no resurrection, nor angel, nor spirit. Acts 23:8 For these were some of a grosser sort, and eager after the things of the body. For there were many sects even among the Jews. Wherefore Paul also says, I am a Pharisee, of the strictest sect among us.
They don't directly say anything about a resurrection, but instead they make up a story and construct a scenario that, in my opinion, never even actually happened. They think they can force Him into a difficult position, and they want to disprove two things: both that a resurrection exists at all, and that such a kind of resurrection is possible.
And they say nothing indeed directly about a resurrection; but they feign a story, and make up a case, which, as I suppose, never so much as had an existence; thinking to drive Him to perplexity, and desiring to overthrow both things, both the existence of a resurrection, and of such a resurrection.
These people also attack Him with a pretense of respect, saying, "Teacher, Moses said, 'If a man dies without having children, his brother shall marry his wife and raise up offspring for his brother.' Now there were seven brothers among us. The first married a wife and died, and having no children, left his wife to his brother. The same happened with the second, and the third, all the way to the seventh. Last of all, the woman died too. Therefore, in the resurrection, whose wife will she be of the seven?"
And again, these too attack Him with a show of moderation, saying, Master, Moses said, If a man die, not having children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased; and, having no issue, left his wife unto his brother. Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore, in the resurrection, whose wife shall she be of the seven?
Notice how He answers them like a teacher. Although they came to Him with cunning intentions, their question was more a matter of ignorance. That's why He doesn't say to them, "You hypocrites."
See Him answering these like a teacher. For though out of craft they came unto Him, yet was their question rather one of ignorance. Therefore neither does He say unto them, You hypocrites.
Moreover, in order not to appear blameworthy for asking, "Why did seven men have one wife?" they added the authority of Moses—although, as I said before, this was a made-up story, at least in my judgment. For the third brother would not have married her after seeing the first two husbands die; or if the third did, certainly not the fourth or fifth; and if even these did, surely the sixth or seventh would not have approached the woman but would have avoided her. For this is the nature of the Jews. If many people have this feeling now, they had it even more strongly then, since even without this situation they often avoided marrying in this way, despite the law requiring them to do so. For instance, Ruth, the Moabite woman, was passed on to a more distant relative, and Tamar was also forced to obtain offspring from her husband's kinsman through deception.
Moreover, in order that He might not blame, saying, Wherefore had seven one wife? they add the authority of Moses; although, as I have said before, it was a fiction, in my judgment at least. For the third would not have taken her, when he saw the two bridegrooms dead; or if the third, yet not the fourth or the fifth; and if even these, much more the sixth or the seventh would not have come unto the woman, but have shrunk from her. For such is the nature of the Jews. For if now many have this feeling, much more then had they; when at least, even without this, they often avoided marrying in this way, and that when the law was constraining them. Thus, at any rate, Ruth, that Moabitish woman, was thrust off to him that was further off from her kindred; and Tamar too was thus compelled to obtain, by stealth, seed from her husband's kinsman.
And why didn't they make up two or three brothers, but seven? In order to heap up more ridicule, as they thought, upon the resurrection. That's why they also say that all of them had her as wife, thinking they were trapping Him in some difficulty.
And wherefore did they not feign two or three, but seven? In order the more abundantly to bring derision, as they thought, upon the resurrection. Wherefore they further say, they all had her, as driving Him into some difficulty.
What then does Christ say? He responds to both points, not addressing their words themselves but their underlying purpose, and on every occasion revealing the secrets of their hearts. Sometimes he exposes them directly, while at other times he leaves the refutation of those questioning him to their own conscience. See how, at any rate, he proves both points here: that there will be a resurrection, and that it will not be the kind of resurrection they suspect.
What then says Christ? He replies unto both, as taking His stand not against the words, but the purpose, and on every occasion revealing the secrets of their hearts; and at one time exposing them, at another time leaving the refutation of them that question Him to their conscience. See, at any rate here, how He proves both points, as well that there will be a resurrection, as that it will not be such a resurrection as they suspect.
What does He say? "You are mistaken, not knowing the Scriptures or the power of God." For since they put forward Moses and the law as if they knew them well, He shows that this question comes from men who are very ignorant of the Scriptures. For their testing of Him arose from this very thing—from their ignorance of the Scriptures and from their failure to know the power of God as they should.
For what says He? You do err, not knowing the Scriptures, nor the power of God. Matthew 22:29 For since, as if they knew them, they put forward Moses and the law, He shows that this question is that of men very ignorant of the Scriptures. For hence also arose their tempting Him, from their being ignorant of the Scriptures, and from their not knowing the power of God as they ought.
For what marvel then is it, He says, if you tempt me, who am as yet unknown to you, when you do not even know the power of God, of which you have had so much experience, and have not become acquainted with it either from common sense or from the Scriptures—if indeed even common sense causes us to know this, that to God all things are possible. And in the first place He answers the question asked. For since this was the cause for their not believing in a resurrection, that they think the order of things is like this, He cures the cause, then the symptom as well (for the disease too arose from there), and shows the manner of the resurrection. For in the resurrection, He says, they neither marry nor are given in marriage, but are as angels of God in Heaven. But Luke says, As Sons of God.
For what marvel then is it, He says, if you tempt me, who am as yet unknown to you, when at least ye know not so much as the power of God, of which you have had so much experience, and neither from common sense nor from the Scriptures have become acquainted with it; if indeed even common sense causes us to know this, that to God all things are possible. And in the first place He answers to the question asked. For since this was the cause for their not believing a resurrection, that they think the order of things is like this, He cures the cause, then the symptom also (for thence arose the disease too), and shows the manner of the resurrection. For in the resurrection, says He, they neither marry, nor are given in marriage, but are as angels of God in Heaven. But Luke says, As Sons of God. Luke 20:36
If they don't marry, then the question is pointless. But it's not that they are angels because they don't marry; rather, it's because they are like angels that they don't marry. By saying this, He cleared up many other difficulties as well, all of which Paul summed up in one phrase when he said, "For the fashion of this world passes away" (1 Corinthians 7:31).
If then they marry not, the question is vain. But not because they do not marry, therefore are they angels, but because they are as angels, therefore they do not marry. By this He removed many other difficulties also, all which things Paul intimated by one word, saying, For the fashion of this world passes away. 1 Corinthians 7:31
And through these words He declared how great a thing the resurrection is, and He also proves that there is indeed a resurrection. This was demonstrated at the same time by what He had already said, yet beyond this He adds again to His word by what He says now. For He did not stop at answering their question only, but addressed their underlying thought. Thus when they are not acting with great craftiness, but are asking in ignorance, He teaches even beyond what they asked, but when their question comes only from wickedness, He does not answer even their question.
And by these words He declared how great a thing the resurrection is; and that moreover there is a resurrection, He proves. And indeed this too was demonstrated at the same time by what He had said, nevertheless over and above He adds again to His word by what He says now. For neither at their question only did He stop, but at their thought. Thus when they are not dealing with great craft, but are asking in ignorance, He teaches even over and above, but when it is of wickedness only, not even to their question does He answer.
Again, He silences them using Moses, since they too had appealed to Moses. He says, "But concerning the resurrection of the dead, have you not read, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? He is not the God of the dead, but of the living." His meaning is: not the God of those who do not exist, who are completely wiped out, and who will never rise again. For He did not say "I was," but "I am"—speaking of those who exist and who live. Just as Adam, though he was alive on the day he ate from the tree, died in the sentence pronounced upon him, so also these patriarchs, though they had died, lived in the promise of the resurrection.
And again by Moses does He stop their mouths, since they too had brought forward Moses; and He says, But as touching the resurrection of the dead, have ye not read, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living. Not of them that are not His meaning is, and that are utterly blotted out, and are to rise no more. For He said not, I was, but, I am; of them that are, and them that live. For like as Adam, although he lived on the day that he ate of the tree, died in the sentence: even so also these, although they had died, lived in the promise of the resurrection.
How then does He say elsewhere, "That He might be Lord both of the dead and of the living"? But this is not contrary to that. For here He speaks of the dead who are themselves also going to live. And moreover, "I am the God of Abraham" is a different thing from "That He might be Lord both of the dead and of the living." He knew of another death too, concerning which He says, "Let the dead bury their dead."
How then does He say elsewhere, That He might be Lord both of the dead and of the living? Romans 14:9 But this is not contrary to that. For here He speaks of the dead, who are also themselves to live. And moreover too, I am the God of Abraham, is another thing from, That He might be Lord both of the dead and of the living. He knew of another death too, concerning which He says, Let the dead bury their dead. Matthew 8:22
When the crowds heard this, they were amazed at His teaching. Yet not even at this point were the Sadducees convinced, but they went away defeated, while the impartial crowd received the benefit.
And when the multitudes heard this, they were astonished at His doctrine. Matthew 22:33 Yet not even here the Sadducees; but these go away defeated, while the impartial multitude reap the benefit.
Since the resurrection is like this, let us do everything we can to obtain the highest honors there. But if you are willing, let us show you some people who even before the resurrection are pursuing and reaping these blessings here, by turning our attention once again to the deserts. For I will begin the same discussion again, since I see you listening with great pleasure.
Since then the resurrection is like this, come let us do all things, that we may obtain the first honors there. But, if you will, let us show you some even before the resurrection here pursuing and reaping these blessings, again having made our resort to the deserts. For again will I enter upon the same discourse, since I see you listening with more pleasure.
Let's look today at these spiritual communities as well, and observe their pleasure unmixed with fear. They are not camped out with spears like soldiers—this is where I ended my talk recently—nor with shields and armor. Instead, you will see them stripped of all these things, yet accomplishing such feats as others cannot achieve even with weapons.
Let us behold then today also the spiritual camps, let us behold their pleasure unalloyed with fear. For not with spears are they encamped like the soldiers, for at this point I lately ended my discourse, neither with shields and breastplates; but bare of all these will you see them, yet achieving such things, as not even with arms do they.
If you can observe this, come and stretch out your hand to me, and let us both go to this war and see their battle formation. For these spiritual warriors also fight every day and slay their adversaries and conquer all the lusts that are plotting against us. You will see these lusts cast out on the ground, unable even to struggle, proving in actual fact that saying of the apostle: "They that are Christ's have crucified the flesh with the affections and lusts." Galatians 5:24
And if you are able to observe, come and stretch forth your hand to me, and let us go unto this war, both of us, and let us see their battle array. For these too fight every day, and slay their adversaries, and conquer all the lusts that are plotting against us; and you will see these cast out on the ground, and not able so much as to struggle, but proving by very deed that saying of the apostle, They that are Christ's have crucified the flesh with the affections and lusts. Galatians 5:24
Do you see a multitude of dead lying there, slain by the sword of the Spirit? Therefore in that place there is no drunkenness or gluttony. Their table proves it, along with the trophy set upon it. For drunkenness and gluttony lie dead, put to flight by the drinking of water, even though this enemy takes many forms and is a many-headed monster. Just as in the legendary Scylla and Hydra, so in drunkenness one can see many heads: on one side fornication springs up, on another wrath; on one hand sloth, on another lawless lusts. But all these things are taken away. And yet all those other armies, even though they win in ten thousand wars, are taken captive by these vices. Neither weapons nor spears nor anything else can stand against these battle lines. Even the giants, the heroes, those who perform countless brave deeds—you will find them bound without bonds by sleep and drunkenness, lying down as though wounded without being slaughtered or wounded, or rather in a more terrible condition. For those who are actually wounded at least struggle, but these do not even do this. Instead, they give up immediately.
Do you see a multitude of dead lying there, slain by the sword of the Spirit? Therefore in that place is no drunkenness nor gluttony. And their table proves it, and the trophy that is set thereon. For drunkenness and gluttony lie dead, put to the rout by the drinking of water, though this be multiform, and a many-headed monster. For like as in the fabled Scylla and Hydra, so in drunkenness may one see many heads, on one side fornication growing up, on another wrath; on one hand sloth, on another lawless lusts; but all these things are taken away. And yet all those other armies, though they get the better in ten thousand wars, are taken captive by these; and neither arms, nor spears, nor whatever else there may be, is able to stand against these phalanxes; but the very giants, the heroes, those that do countless brave deeds, you will find without bonds bound by sleep and drunkenness, without slaughter or wounds lying like the wounded, or rather in more grievous case. For those at least struggle; but these do not even this, but straightway give up.
Do you see that this army is greater and more worthy of admiration? For the enemies that defeated the others, this army destroys by its will alone. They so weaken the mother of all their evils that she cannot even trouble them anymore. And when the leader is overthrown and the head removed, the rest of the body also lies still.
Do you see that this host is greater and more to be admired? For the enemies that got the better of the others it destroys by its mere will. For they do so weaken the mother of all their evils, that she cannot even trouble them any more; and the leader being overthrown, and the head removed, the rest of the body also lies still.
You can see this victory won by each person who remains there. In our wars, when someone strikes down an enemy, that enemy is no longer a threat to anyone else once defeated. But with this monster, everyone must strike it down themselves. Anyone who has not struck and defeated it will certainly be troubled by it.
And this victory one may see each of them, that abide there, achieving. For it is not as in these wars of ours, where, if any enemy has received a blow from one, he is no more grievous to another, having been once overthrown; but it is necessary for all to smite this monster; and he that has not smitten and overthrown her, is surely troubled by her.
Do you see a glorious victory? For each one of those men erects a trophy that the armies of the entire world meeting together would not have the power to erect, and all things from the army of drunkenness lie mingled together wounded: delirious words of frenzy, insane thoughts, unpleasing haughtiness. And they imitate their own Lord, at whom the Scripture marvels and says, He shall drink of the brook in the way, therefore shall He lift up the head.
Do you see a glorious victory? For such a trophy as the hosts in all parts of the world having met together have not power to erect, this each one of those men erects; and all things that from the army of drunkenness lie mingled together wounded, delirious words of frenzy, insane thoughts, unpleasing haughtiness. And they imitate their own Lord, at whom the Scripture marvelling says, He shall drink of the brook in the way, therefore shall He lift up the head.
Would you like to see another multitude of dead? Let us look at the lusts that arise from luxurious living—those cherished by sauce-makers, cooks, feast-providers, and confectioners. I am indeed ashamed to speak of all of this, but I will mention the birds from Phasis, the soups mixed from various ingredients, the moist and dry dishes, and the rules made about these things. Just as if they were organizing a city and marshaling armies, these people too make laws and decree that one thing should come first and another second. Some bring in first birds roasted on embers and stuffed with fish, while others make the beginnings of these unlawful feasts from other materials. There is much rivalry about these things—about quality, order, and quantity. They take pride in things for which they ought to bury themselves in shame, with some boasting that they have spent half the day on this, others all of it, and some that they have added the night as well. Look, wretched man, at the measure of your belly, and be ashamed of your excessive eagerness!
Would ye see also another multitude of dead? Let us see the lusts that arise from luxurious living, those that are cherished by the makers of sauces, by the cooks, the furnishers of feasts, the confectioners. For I am ashamed indeed to speak of all; however, I will tell of the birds from Phasis, the soups that are mixed from various things: the moist, the dry dishes, the laws made about these things. For like as if ordering some city and marshalling hosts, even so these too make laws, and ordain such a thing first, and such a thing second, and some bring in first birds roasted on the embers, filled within with fish; and others make of other material the beginnings of these unlawful feasts; and there is much rivalry about these things, about quality, and about order, and about quantity; and they take a pride in the things, for which they ought to bury themselves for shame; some saying that they have spent the half of the day, some all of it, some that they have added the night too. Behold, O wretched man, the measure of your belly, and be ashamed of your unmeasured earnestness!
But there is nothing like this among the angels; all these desires are dead for them as well. For their meals are not for the sake of fullness and luxurious living, but for necessity. There are no bird hunters there, no fishermen, but only bread and water. But this confusion, the disturbance, and the turmoils are all removed from that place, both from the house and from the body, and there is great peace, but among these people there is great tempest.
But there is nothing like this among those angels; but all these desires also are dead. For their meals are not unto fullness, and unto luxurious living, but unto necessity. No bird hunters are there, no fishermen, but bread and water. But this confusion, and the disturbance, and the turmoils, are all removed from thence, alike from the house and from the body, and great is the haven, but among these great the tempest.
Open up in your mind the stomach of those who eat such things, and you will see the enormous amount of waste, the filthy passage, and the whitewashed tomb.
Burst open now in thought the belly of them who feed on such things, and you will see the vast refuse, and the unclean channel, and the whited sepulchre.
But I am even ashamed to mention what comes after these things: the disgusting belching, the vomiting, and the bodily discharges both upward and downward.
But what come after these I am even ashamed to tell, the disagreeable eructations, the vomitings, the discharges downwards and upwards.
But go and see that even these desires are dead there, along with those more violent lusts that spring from them—I mean, those of impurity. For you will see all of these overthrown, along with their horses and beasts of burden. The beast of burden, the weapon, and the horse of a filthy deed is a filthy word. But you will see this horse and rider together, along with their weapons, thrown down—though here quite the opposite, with souls cast down dead. Yet the victory of these holy men is glorious not only at their meal, but also in other things: in money, in glory, in envy, in all diseases of the soul.
But go and see even these desires dead there, and those more violent lusts that spring from these; I mean, those of impurity. For these too you will see all overthrown, with their horses, with their beasts of burden. For the beast of burden, and the weapon, and the horse of a filthy deed, is a filthy word. But you will see such like horse and rider together, and their weapons thrown down; but here quite the contrary, and souls cast down dead. But not at their meal only is the victory of these holy men glorious, but in the other things also, in money, in glory, in envy, in all diseases of the soul.
Doesn't this feast seem mightier than that one, and the meal better? Indeed, who would deny it? No one, not even those people themselves, even if they were completely insane. For this one guides us to heaven, while that one drags us to hell. The devil sets out that table, while Christ sets out this one. For that table, luxury and intemperance make the rules; for this one, self-denial and sobriety do. Here Christ is present; there the devil is. For where there is drunkenness, the devil is there. Where there are filthy words, where there is gluttony, there the devils hold their gatherings. The rich man had such a table, and for that reason he could not obtain even a drop of water.
Surely does not this host seem to you mightier than that, and the meal better? Nay, who will gainsay it? None, not even of those persons themselves, though he be very mad. For this guides us on to Heaven, that drags to hell; this the devil lays out, that Christ; for this luxury gives laws, and intemperance, for that self-denial and sobriety, here Christ is present, there the devil. For where there is drunkenness, the devil is there; where there are filthy words, where there is surfeiting, there the devils hold their choirs. Such a table had that rich man, therefore not even of a drop of water was he master.
But these people do not have such a table; instead, they already practice the ways of the angels. They do not marry, they are not given in marriage, they do not sleep excessively, and they do not live luxuriously. Apart from a few things, they are practically bodiless.
But these have not such a table, but they already practise the ways of the angels. They marry not, they are not given in marriage, neither do they sleep excessively, nor live luxuriously, but except a few things they are even bodiless.
Now who defeats his enemies as easily as the person who wins a victory while sitting at his own dinner table? This is why the prophet says, "You have prepared a table before me, in the presence of them that trouble me." One could not be wrong in applying this verse to this table. For nothing troubles a soul as much as disordered desire, luxury, and drunkenness, along with the evils that arise from these things—and those who have experienced them know this very well.
Now who is there that so easily overcomes his enemies as he that sets up a trophy while at his dinner? Therefore also the prophet says, You have prepared a table before me, in the presence of them that trouble me. One could not be wrong in repeating this oracle about this table. For nothing so troubles a soul as disorderly concupiscence, and luxury, and drunkenness, and the evils that spring from these; and this they know full well who have had experience thereof.
And if you were to learn where this table comes from and where that one comes from, then you would clearly see the difference between them. Where, then, does this one come from? From countless tears, from defrauded widows, from despoiled orphans. But the other comes from honest labor. And this table is like a beautiful and attractive woman who needs nothing external but has her beauty from nature. But that other is like some ugly and unattractive prostitute wearing much makeup, yet unable to disguise her deformity—the closer she is, the more she is exposed. For this too, when it is nearer to the one who sits at it, shows its ugliness more. Don't just look at the banqueters as they arrive, I tell you, but also as they leave, and then you will see its ugliness. For that table, being free, allows those who come to it to say nothing shameful. But this one allows nothing seemly, being a prostitute and dishonored. This one seeks the profit of the one who sits at it, that one seeks the harm. And one does not permit offending God, the other does not permit anything but that we must offend Him.
And if you were to learn also, whence this table is procured, and whence that; then you would see well the difference between each. Whence then is this procured. From countless tears, from widows defrauded, from orphans despoiled; but the other from honest labor. And this table is like to a fair and well-favored woman, needing nothing external, but having her beauty from nature; but that to some ugly and ill-favored harlot, wearing much paint, but not able to disguise her deformity, but the nearer she is, the more convicted. For this too, when it is nearer to him that is at it, then shows its ugliness more. For look not I tell you, at the banqueters, as they come only, but also as they go away, and then you will see its ugliness. For that, as being free, suffers them that come unto it to say nothing shameful; but this nothing seemly, as being a harlot, and dishonored. This seeks the profit of him that is at it, that the hurt. And one permits not to offend God, the other permits not but that we must offend Him.
Let us go to those people then. From them we will learn how many chains bind us. From them we will learn to set before ourselves a table full of countless blessings, most sweet, without cost, free from worry, free from envy and jealousy and every disease, and full of good hope, with its many victories. There is no disturbance of soul there, no sorrow, no anger; everything is calm, everything is peace.
Let us go away therefore unto those men. Thence we shall learn with how many bonds we are encompassed. Thence shall we learn to set before ourselves a table full of countless blessings, most sweet, without cost, delivered from care, free from envy and jealousy and every disease, and full of good hope, and having its many trophies. No turmoil of soul there, no sorrow, no wrath; all is calm, all is peace.
Don't tell me about the silence of servants in the homes of the rich; tell me instead about the noise of those who dine there. I'm not talking about the noise they make to each other (though that too deserves ridicule), but the noise within—the noise in the soul that brings them into great captivity: the turmoil of their thoughts, the driving storm, the darkness, the tempest that mixes and confuses everything, making it all like a battle fought at night. But among the monks there is nothing like this. Instead, there is great calm and great quietness. And that table is followed by a sleep like death, while this one is followed by sobriety and wakefulness. That one leads to punishment, while this one leads to the kingdom of heaven and immortal rewards.
For tell me not of the silence of them that serve in the houses of the rich, but of the clamor of them that dine; I mean, not that which they make one to another (for this too is worthy of derision), but that within, that in the soul, that brings on them a great captivity, the tumults of the thoughts, the sleet, the darkness, the tempest, by which all things are mingled and confused, and are like to some night battle. But not in the monks' tents are such things as these; but great is the calm, great the quietness. And that table is succeeded by a sleep that is like death, but this by sobriety and wakefulness; that by punishment, this by the kingdom of heaven, and the immortal rewards.
Let us follow this path so that we may also enjoy its fruits. May God grant that we may all attain this, through the grace and love toward mankind of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
This then let us follow, that we may enjoy also the fruits thereof; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ to whom be glory and might world without end. Amen.