Opening
Matthew 22:34-36.
Matt. XXII. 34-36.
When the Pharisees heard that He had silenced the Sadducees, they gathered together. One of them, a lawyer, asked Him a question to test Him, saying, "Teacher, which is the great commandment in the law?"
But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together; and one of them, which was a lawyer, asked Him a question, tempting Him, and saying, Master, which is the great commandment in the law?
Once again the Gospel writer points out the reason they should have kept quiet, and shows their boldness in this way as well. How does he do this? Because when the Sadducees were silenced, the Pharisees attacked Him again. When they should have stopped because of what happened to the Sadducees, they instead tried to push their earlier efforts even further. They put forward the lawyer, not because they wanted to learn anything, but to test Him, and they asked, "What is the first commandment?"
Again does the evangelist express the cause, for which they ought to have held their peace, and marks their boldness by this also. How and in what way? Because when those others were put to silence, these again assail Him. For when they ought even for this to hold their peace, they strive to urge further their former endeavors, and put forward the lawyer, not desiring to learn, but making a trial of Him, and ask, What is the first commandment?
Since the first commandment was this, "You shall love the Lord your God," they thought that He would give them some opportunity to accuse Him, as though He would change it in order to show that He Himself was also God, so they posed the question. What then does Christ say? Indicating what led them to this—that they had no charity, that they were consumed with envy, that they were seized by jealousy—He says, "You shall love the Lord your God. This is the first and great commandment. And the second is like this, You shall love your neighbor as yourself" (Matthew 22:37-39).
For since the first commandment was this, You shall love the Lord your God, thinking that He would afford them some handle, as though He would amend it, for the sake of showing that Himself too was God, they propose the question. What then says Christ? Indicating from what they were led to this; from having no charity, from pining with envy, from being seized by jealousy, He says, You shall love the Lord your God. This is the first and great commandment. And the second is like this, You shall love your neighbor as yourself. Matthew 22:37-39
But why is it like this? Because this one makes the way for that one, and by it the other is again established. For everyone who does evil hates the light and does not come to the light. And again, the fool has said in his heart, "There is no God." And what follows from this? They are corrupt and become abominable in their ways. And again, the love of money is the root of all evils, which while some coveted after, they have erred from the faith. And, he who loves me will keep my commandment.
But wherefore like this? Because this makes the way for that, and by it is again established; For every one that does evil hates the light, neither comes to the light; John 3:20 and again, The fool has said in his heart, There is no God. And what in consequence of this? They are corrupt, and become abominable in their ways. And again, The love of money is the root of all evils; which while some coveted after they have erred from the faith; 1 Timothy 6:10 and, He that loves me, will keep my commandment.
His commandments, and their sum, are: "You shall love the Lord your God, and your neighbor as yourself." If, therefore, to love God is to love one's neighbor—for He says, "If you love me, Peter, feed my sheep"—and to love one's neighbor produces a keeping of the commandments, then He rightly says, "On these hang all the law and the prophets."
But His commandments, and the sum of them, are, You shall love the Lord your God, and your neighbor as yourself. If therefore to love God is to love one's neighbor, For if you love me, He says, O Peter, feed my sheep, John 21:16-17 but to love one's neighbor works a keeping of the commandments, with reason does He say, On these hang all the law and the prophets. Matthew 22:40
So what He did before, He does here also. That is, just as there, when asked about the manner of the resurrection, He also taught about the resurrection, instructing them beyond what they asked, so here, being asked about the first commandment, He rehearses the second also, which is not much inferior to the first (for though second, it is like it), indicating to them where the question had come from—that it arose from hatred. For love does not envy. By this He shows Himself to be submissive both to the law and to the prophets.
So therefore what He did before, this He does here also. I mean, that both there, when asked about the manner of the resurrection, He also taught a resurrection, instruct ing them beyond what they inquired; and here, being asked the first commandment, He rehearses the second also, which is not much inferior to that (for though second, it is like that), intimating to them, whence the question had arisen, that it was from hatred. For charity envies not. 1 Corinthians 13:4 By this He shows Himself to be submissive both to the law and to the prophets.
But why does Matthew say that he asked, testing Him, while Mark says the opposite? For when Jesus, he says, saw that he answered wisely, He said to him, "You are not far from the kingdom of God."
But wherefore does Matthew say that he asked, tempting Him, but Mark the contrary? For when Jesus, he says, saw that he answered discreetly, He said to him, You are not far from the kingdom of God. Mark 12:34
They are not contradicting each other, but actually in full agreement. For he did ask with the intent of testing Jesus at the beginning, but being helped by the answer, he was commended. Jesus did not commend him at the start, but when he had said that to love his neighbor is more important than whole burnt offerings, then He says, "You are not far from the kingdom," because he had moved past lesser things and embraced the first principle of virtue. For indeed all those other things exist for the sake of this, both the Sabbath and the rest.
They are not contradicting each other, but indeed fully agreeing. For he asked indeed, tempting, at the beginning, but being benefitted by the answer, was commended. For not at the beginning did He commend him, but when he had said, That to love his neighbor is more than whole burnt sacrifices, then He says, You are not far from the kingdom; because he overlooked low things, and embraced the first principle of virtue. For indeed all those are for the sake of this, as well the Sabbath as the rest.
He did not even make His commendation complete at that point, but left it incomplete. For when He said, "You are not far off," He was indicating that the man was still falling short, so that he might seek what was lacking.
And not even so did He make His commendation perfect, but yet deficient. For His saying, You are not far off, indicates that he is yet falling short, that he might seek after what was deficient.
But if, when He said, "There is one God, and there is none other but He," He commended him, do not be surprised. Notice here too how He answers according to the understanding of those who come to Him. For although people say countless things about Christ unworthy of His glory, they will not dare to say that He is not God at all. Why then does He praise the one who said that beside the Father, there is no other God?
But if, when He said, There is one God, and there is none other but He, He commended him, wonder not, but by this too observe, how He answers according to the opinion of them that come unto Him. For although men say ten thousand things about Christ unworthy of His glory, yet this at any rate they will not dare to say, that He is not God at all. Wherefore then does He praise him that said, that beside the Father, there is no other God?
He is not excluding Himself from being God—far from it! But since the time had not yet come to reveal His divinity, He allows the man to remain in his former understanding and praises him for knowing the ancient teachings well, so as to prepare him for the doctrine of the New Testament, which He is introducing at the proper time.
Not excepting Himself from being God; away with the thought; but since it was not yet time to disclose His Godhead, He suffers him to remain in the former doctrine, and praises him for knowing well the ancient principles, so as to make him fit for the doctrine of the New Testament, which He is bringing in its season.
Moreover, the statement "There is one God, and there is none other but He," both in the Old Testament and everywhere else, is not spoken to reject the Son, but to distinguish God from idols. Therefore, when He also praises this man who had spoken in this way, He praises him with this understanding in mind.
And besides, the saying, There is one God, and there is none other but He, both in the Old Testament and everywhere, is spoken not to the rejection of the Son, but to make the distinction from idols. So that when praising this man also, who had thus spoken, He praises him in this mind.
Then, since He had answered them, He also asks them in turn, "What do you think about Christ? Whose son is He?" They say to Him, "The Son of David."
Then since He had answered, He asks also in turn, What think ye of Christ, whose Son is He? They say unto Him, The Son of David.
Notice how it is only after so many miracles, after so many signs, after so many questions, after such a great display of His unity with the Father—both in words and in deeds—and after having praised the man who said that there is one God, that He asks the question. He does this so they cannot say that He performed miracles but was still an opponent of the law and an enemy of God.
See after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God.
Therefore, after all these things, He asks these questions, secretly leading them to confess that He is also God. He asked the disciples first what others say, and then what they themselves say. But He does not ask these men in the same way, for they surely would have said He is a deceiver and a wicked person, since they speak everything without fear. So for this reason He asks for the opinion of these men themselves.
Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves.
Since He was now about to proceed to His passion, He sets forth the prophecy that clearly proclaims Him to be Lord. And He does this not without reason or as though this were His primary purpose, but from a justifiable cause.
For since He was now about to go on to His passion, He sees forth the prophecy that plainly proclaims Him to be Lord; and not as having come to do this without occasion, nor as having made this His aim, but from a reasonable cause.
Jesus first asked them a question, and since they did not answer the truth about Him (for they said He was merely a man), He introduced David proclaiming His divinity in order to refute their mistaken view. They assumed He was merely a man, which is why they called Him the Son of David. But to correct this, He brought in the prophet bearing witness that He is Lord, that His Sonship is genuine, and that He is equal in honor with His Father.
For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, the Son of David; but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.
And He does not stop even at this, but in order to move them to fear, He adds what follows as well, saying, "Till I make Your enemies Your footstool," so that He might win them over at least in this way.
And not even at this does He stop, but in order to move them to fear, He adds what follows also, saying, Till I make Your enemies Your footstool; that at least in this way He might gain them over.
And so they wouldn't claim that David called Him this out of flattery, and that this was merely a human opinion, notice what He says: "How then does David in spirit call Him Lord?" See how humbly He introduces the statement and judgment concerning Himself. First, He had asked, "What do you think? Whose Son is He?" using a question to lead them to an answer. Then, since they said, "the Son of David," He didn't say, "And yet David says these things," but again posed it as a question: "How then does David in spirit call Him Lord?" This way the statements wouldn't offend them. That's also why He didn't say, "What do you think of me," but rather "of Christ." For the same reason the apostles also spoke humbly, saying, "Let us speak freely about the Patriarch David, that he is both dead and buried."
And that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He says, How then does David in spirit call Him Lord? See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, What do you think? Whose Son is He? so by a question to bring them to an answer. Then since they said, the Son of David, He said not, And yet David says these things, but again in this order of a question, How then does David in spirit call Him Lord? in order that the sayings might not give offense to them. Wherefore neither did He say, What think ye of me, but of Christ. For this reason the apostles also reasoned submissively, saying, Let us speak freely of the Patriarch David, that he is both dead and buried. Acts 2:29
Jesus Himself likewise introduces this teaching through questions and reasoning for this same purpose, saying, "How then does David in spirit call Him Lord, saying, 'The Lord said to my Lord, Sit on my right hand, until I make Your foes Your footstool'"? And again, "If David then call Him Lord, how is He then his Son?" He is not denying the fact that He is David's Son—far from it! For He would not have rebuked Peter for saying so otherwise. Rather, He is correcting their hidden misconceptions. So when He says, "How is He his Son?" He means this: not in the way you understand it. For they were saying that He is only Son, and not also Lord. And He says this after presenting the testimony, and then humbly asks, "If David then call Him Lord, how is He his Son?"
And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, How then does David in spirit call Him Lord, saying, The Lord said to my Lord, Sit on my right hand, until I make Your foes Your footstool; Matthew 22:44 and again, If David then call Him Lord, how is He then his Son, Matthew 22:45 not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He says, How is He his Son? He means this, not so as you say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, If David then call Him Lord, how is He his Son?
But even after they heard these things, they gave no answer, for they did not want to learn anything that was necessary. This is why He Himself goes on to say that He is his Lord. Or rather, He does not even say this very thing without support, but takes the prophet along with Him, because He was greatly distrusted by them and spoken evil of among them. We ought to pay special attention to this fact, and if anything He says seems lowly and submissive, we should not be offended, for this is the reason, along with many other things, that He speaks to them with condescension.
But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself adds and says, that He is his Lord. Or rather not even this very thing does He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of among them. To which fact we ought to have special regard, and if anything be said by Him that is lowly and submissive, not to be offended, for the cause is this, with many other things also, that He talks with them in condescension.
Therefore, even now He presents His teaching in the form of questions and answers, yet in this way He also hints in veiled terms at His own dignity. For it was not nearly as significant to be called Lord of the Jews as to be Lord of David.
Wherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David.
But notice, I ask you, how timely this is. For when He had said there is one Lord, then He spoke of Himself as Lord and demonstrated it through prophecy, no longer through His works alone. And He shows the Father Himself taking vengeance on them on His behalf, for He says, "Until I make Your enemies Your footstool," and through this He shows great unity between the one who begot Him and Himself, and honor. And He sets this as the conclusion to His arguments with them—lofty and great, and sufficient to silence them completely.
But mark thou also, I pray you, how seasonable it is. For when He had said, There is one Lord, then He spoke of Himself that He is Lord, and showed it by prophecy, no more by His works only. And He shows the Father Himself taking vengeance upon them in His behalf, for He says, Until I make Your enemies Your footstool, and great unanimity even hereby on the part of Him that begot Him towards Himself, and honor. And upon His reasonings with them He does set this end high and great, and sufficient to close fast their mouths.
For from that point on they were silent, not because they wanted to be, but because they had nothing to say. They received such a devastating blow that they no longer dared to try the same things again. For it says, "No one dared from that day forth to ask Him any more questions." Matthew 22:46
For they were silent from thenceforth, not willingly, but from their having nothing to say; and they received so deadly a blow, as no longer to dare to attempt the same things any more. For, no one, it is said, dared from that day forth ask Him any more questions. Matthew 22:46
And this was no small benefit to the crowd. Therefore, He now directed His teaching to them, having driven away the wolves and turned back their schemes.
And this was no little advantage to the multitude. Therefore also unto them does He henceforth direct His word, having removed the wolves, and having repulsed their plots.
Those men gained nothing, trapped by vainglory and having fallen into this terrible passion. This passion is terrible and many-headed, for some set their hearts on power for its sake, some on wealth, some on strength. As it progresses systematically, it extends even to almsgiving, fasting, prayers, teaching—and many are the heads of this monster.
For those men gained nothing, taken captive by vainglory, and having fallen upon this terrible passion. For terrible is this passion and many-headed, for some set their heart upon power for the sake of this, some on wealth, some on strength. But proceeding in order it goes on unto almsgiving also, and fasting, and prayers, and teaching, and many are the heads of this monster.
It's not surprising that people would be vainglorious about those other things, but to be vainglorious about fasting and prayer—this is both strange and lamentable.
But to be vainglorious indeed about those other things is nothing wonderful; but to be so about fasting and prayer, this is strange and lamentable.
But so we don't just keep criticizing, come and let us explain the methods by which we will avoid this. Against whom should we prepare to fight first—against those who are vainglorious about money, or about clothing, or about positions of power, or about knowledge, or about skill, or about their body, or about beauty, or about decorations, or about cruelty, or about kindness and almsgiving, or about wickedness, or about death, or about things after death? For indeed, as I have said, this passion has many forms and extends even beyond our life. For it is said that such a person is dead, and so that he may be held in admiration, has given orders that such and such things be done; and therefore such a one is poor, such a one rich.
But that we may not again blame only, come and let us tell the means, by which we shall avoid this. Against whom shall we prepare to contend first, against those that are vainglorious of money, or those of dress, or those of places of power, or those of sciences, or those of art, or those of their person, or those of beauty, or those of ornaments, or those of cruelty, or those of humanity and almsgiving, or those of wickedness, or those of death, or those after death? For indeed, as I have said, this passion has many links, and goes on beyond our life. For such a one, it is said, is dead, and that he may be held in admiration, has charged that such and such things be done; and therefore such a one is poor, such a one rich.
The troubling thing is this: it is made up of opposing things.
For the grievous thing is this, that even of opposite things is it made up.
Against whom should we take our stand and set ourselves in battle formation first? For one and the same argument is not sufficient against all. Do you want it to be against those who are vainglorious about almsgiving?
Against whom then shall we stand, and let ourselves in array first? For one and the same discourse suffices not against all. Will ye then that it be against them that are vainglorious about almsgiving?
To me at least this seems good, for I greatly love this virtue and am pained to see it corrupted, with vainglory scheming against it like a corrupt nurse against some royal daughter. For she does indeed nourish her, but only for disgrace and harm, prostituting her and commanding her to despise her father, to adorn herself to please unholy and often contemptible men, and to dress her in such clothing as strangers desire—shameful and dishonorable—not as the father would wish.
To me at least it seems well; for exceedingly do I love this thing, and am pained at seeing it marred, and vainglory plotting against it, like a pandering nurse against some royal damsel. For she feeds her in deed, but for disgrace and mischief, prostituting her and commanding her to despise her father; but to deck herself to please unholy and often despicable men; and invests her with such a dress, as strangers wish, disgraceful, and dishonorable, not such as the father.
Come now, then, let us take aim against these things; and let there be almsgiving done in abundance for display to the crowd. Surely then, first vainglory leads her out of her Father's chamber. And while her Father requires that she not appear even to the left hand, she displays her to the slaves and to the common people who have not even known her.
Come now, then, let us take our aim against these; and let there be an almsgiving made in abundance for display to the multitude. Surely then, first vainglory leads her out of her Father's chamber. And whereas her Father requires not to appear so much as to the left hand, Matthew 6:3 she displays her to the slaves, and to the vulgar, that have not even known her.
Do you see a prostitute and a pimp, driving her into the desire of foolish men, so that she may conduct herself however they demand? Do you want to see how it makes such a soul not only a prostitute, but insane as well?
Do you see a harlot, and pander, casting her into the love of foolish men, that according as they require, so she may order herself? Do you desire to see how it renders such a soul not a harlot only, but insane also?
Mark then her mind. When she lets go of heaven and runs after fugitives and menial slaves, pursuing through streets and lanes those who hate her, the ugly and deformed, those who are not even willing to look at her, those who hate her even when she burns with love toward them, what can be more insane than this? For the multitude hates no one as much as those who want the glory they have to give. At least they frame countless accusations against them, and the result is the same as if someone were to bring down a virgin daughter of the king from the royal throne and require her to prostitute herself to gladiators who abhorred her. These people, the more you pursue them, the more they turn away from you. But God, if you seek the glory that comes from Him, all the more both draws you to Himself and commends you, and great is the reward He renders to you.
Mark then her mind. For when she lets go heaven and runs after fugitives and menial slaves, pursuing through streets and lanes them that hate her, the ugly and deformed, them that are not willing so much as to look at her, them that, when she burns with love towards them, hate her, what can be more insane than this? For no one do the multitude hate so much, as those that want the glory they have to bestow. Countless accusations at least do they frame against them, and the result is the same, as if any one were to bring down a virgin daughter of the king from the royal throne, and to require her to prostitute herself to gladiators, who abhorred her. These then, as much as you pursue them, so much do they turn away from you; but God, if you seek the glory that comes from Him, so much the more both draws you unto Himself, and commends you, and great is the reward He renders unto you.
But if you want to understand its harmful nature in another way, consider this: when you give in order to make a display and show off, think about how great the sorrow that comes upon you, and how constant the discouragement, while Christ's voice sounds in your ears, saying, "You have lost all your reward." For in every matter, vainglory is indeed a bad thing, but most of all in acts of charity, because it is the utmost cruelty—making a spectacle of other people's misfortunes and practically insulting those who are poor. For if merely mentioning your own good deeds is an insult, what do you think it is to broadcast them to many other people?
But if you are minded in another way also to discern the mischief thereof, when you give for display and ostentation, consider how great the sorrow that then comes upon you, and how continual the desponding, while Christ's voice is heard in your ears, saying, Matthew 6:1 You have lost all your reward. For in every matter indeed vainglory is a bad thing, yet most of all in beneficence, for it is the utmost cruelty, making a show of the calamities of others, and all but upbraiding those in poverty. For if to mention one's own good actions is to upbraid, what do you think it is to publish them even to many others.
How then can we escape the danger? By learning how to give alms properly and by seeing whose good opinion we should seek. For tell me, who has the skill of almsgiving? Clearly, it is God, who has revealed this practice, who knows it better than anyone else, and who exercises it without limit. What then? If you are learning to be a wrestler, to whom do you look? Or to whom do you show your training in the wrestling school—to the vegetable seller and the fish seller, or to the trainer? And yet they are many, and he is one. What then? If while he admires you, others ridicule you, will you not join him in ridiculing them?
How then shall we escape the danger? If we learn how to give alms, if we see after whose good report we are to seek. For tell me, who has the skill of almsgiving? Plainly, it is God, who has made known the thing, who best of all knows it, and practises it without limit. What then? If you are learning to be a wrestler, to whom do you look? Or to whom do you display your doings in the wrestling school, to the seller of herbs, and of fish, or to the trainer? And yet they are many, and he is one. What then, if while he admires you, others deride you, will you not with him deride them?
If you are learning to box, won't you likewise look to the person who knows how to teach this? And if you are practicing oratory, won't you accept the praise of the rhetoric teacher and disregard everyone else?
What, if you are learning to box, will you not look in like manner to him who knows how to teach this? And if you are practising oratory, will you not accept the praise of the teacher of rhetoric, and despise the rest.
How then is it anything but absurd to look only to the teacher in other arts, but to do the opposite here? Though the loss is not equal. For there, if you wrestle according to the opinion of the crowd and not that of the teacher, the loss is in the wrestling; but here it is in eternal life. You have become like God in giving alms; be like Him also in not making a display. For even He said, when healing, that they should tell no one.
How then is it other than absurd, in other arts to look to the teacher only, but here to do the contrary? Although the loss be not equal. For there, if you wrestle according to the opinion of the multitude, and not that of the teacher, the loss is in the wrestling; but here it is in eternal life. You have become like to God in giving alms; be thou then like Him in not making a display. For even He said, when healing, that they should tell no man.
But do you want to be called merciful among people? And what is the benefit? The benefit is nothing, but the loss is infinite. For these very people whom you call to be witnesses become robbers of your treasures that are in the heavens—or rather not these people, but we ourselves, who spoil our own possessions and scatter what we have stored up above.
But do you desire to be called merciful among men? And what is the gain? The gain is nothing; but the loss infinite. For these very persons, whom you call to be witnesses, become robbers of your treasures that are in the heavens; or rather not these, but ourselves, who spoil our own possessions, and scatter what we have laid up above.
What a terrible disaster! What a strange affliction! Vainglory scatters treasures where moth does not corrupt and thief does not break through. Vainglory is the moth of those treasures there, the thief of our wealth in heaven. It steals away the riches that cannot be spoiled. It mars and corrupts everything. Because the devil saw that that place is impregnable to thieves, to the worm, and to the other schemes against them, he uses vainglory to steal away the wealth.
O new calamity! This strange passion. Where moth corrupts not, nor thief breaks through, vainglory scatters. This is the moth of those treasures there; this the thief of our wealth in heaven; this steals away the riches that cannot be spoiled; this mars and corrupts all. For because the devil saw that that place is impregnable to thieves and to the worm, and the other plots against them, he by vainglory steals away the wealth.
But do you desire glory? Isn't the glory given by the receiver himself—the glory from our gracious God—enough for you? Do you have to set your heart on glory from other people too? Be careful, or you might experience the opposite result. Some may condemn you for not truly showing mercy, but only putting on a display and seeking honor, making a show out of other people's misfortunes.
But do you desire glory? Does not then that suffice you which is given by the receiver himself, that from our gracious God, but do you set your heart on that from men also? Take heed, lest you undergo the contrary, lest some condemn you as not showing mercy, but making a display, and seeking honor, as making a show of the calamities of others.
For indeed showing mercy is a mystery. So shut the doors, so that no one may see what it is not right to put on display. For our mysteries too are, above all things, a showing of God's mercy and loving-kindness. According to His great mercy, He had mercy on us when we were disobedient.
For indeed the showing of mercy is a mystery. Shut therefore the doors, that none may see what it is not pious to display. For our mysteries too are above all things, a showing of God's mercy and loving-kindness. According to His great mercy, He had mercy on us being disobedient.
The first prayer is also full of mercy, when we pray for those possessed by demons. The second is again for others doing penance who are seeking great mercy. The third is for ourselves, and this one puts forward the innocent children of the congregation asking God for mercy. Since we condemn ourselves for our sins, we ourselves cry out for those who have sinned greatly and deserve blame. But for ourselves, the children cry out, for the imitators of their simplicity have the kingdom of heaven reserved for them. This image shows that those who are like these children—lowly and simple—are above all people able to deliver the guilty through their prayers.
And the first prayer too is full of mercy, when we entreat for the energumens; and the second again, for others under penance seeking for much mercy; and the third also for ourselves, and this puts forward the innocent children of the people entreating God for mercy. For since we condemn ourselves for sins, for them that have sinned much and deserve to be blamed we ourselves cry; but for ourselves the children; for the imitators of whose simplicity the kingdom of heaven is reserved. For this image shows this, that they who are like those children, lowly and simple, these above all men are able to deliver the guilty by their prayers.
But those who have been initiated know how full of mercy and love for humanity the mystery itself is.
But the mystery itself, of how much mercy, of how much love to man it is full, the initiated know.
When you show mercy to someone according to your ability, shut the doors—let only the person receiving your mercy see it, or if possible, not even him. But if you leave the doors open, you are profanely exposing your mystery.
Do thou then, when according to your power you are showing mercy to a man, shut the doors, let the object of your mercy see it only; but if it be possible, not even he. But if you set them open, you are profanely exposing your mystery.
Consider that the very person whose praise you are seeking will actually condemn you. If he is a friend, he will accuse you in his own mind; but if he is an enemy, he will mock you to others as well. And you will experience the opposite of what you want. For you want him to call you merciful, but he will not call you this. Instead, he will call you vainglorious, a people-pleaser, and other names far worse than these.
Consider that the very person, whose praise you seek, even himself will condemn you; and if he be a friend, will accuse you to himself; but if an enemy, he will deride you unto others also. And you will undergo the opposite of what you desire. For you indeed desire that he should call you the merciful man; but he will not call you this, but the vainglorious, the man-pleaser, and other names far more grievous than these.
But if you hide it, he will call you the opposite—merciful and kind. For God does not allow it to remain hidden; but if you conceal it, the other person will make it known, and the admiration will be greater and the gain more abundant. So that even for the very purpose of being glorified, making a display works against us; for regarding the very thing toward which we most eagerly rush and press, this display most especially works against us. For far from obtaining the reputation of being merciful, we obtain the contrary instead, and besides this, we suffer great loss.
But if you should hide it, he will call you all that is opposite to this; the merciful, the kind. For God suffers it not to be hidden; but if you conceal it, the other will make it known, and greater will be the admiration, and more abundant the gain. So that even for this very object of being glorified, to make a display is against us; for with respect to the thing unto which we most hasten and press, as to this most especially is this thing against us. For so far from obtaining the credit of being merciful, we obtain even the contrary, and besides this, great is the loss we undergo.
For every reason, then, let us hold back from this and set our love on God's praise alone. For in this way we will both attain honor here and enjoy the eternal blessings, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
For every motive then let us abstain from this, and set our love on God's praise alone. For thus shall we both attain to honor here, and enjoy the eternal blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.