Opening
Matthew 23:1-3.
Matt. XXIII. 1-3.
Then Jesus spoke to the crowds and to His disciples, saying, "The Scribes and the Pharisees sit in Moses' seat. Therefore do everything they tell you to do, but do not follow their example."
Then spoke Jesus to the multitudes and to His disciples, saying, The Scribes and the Pharisees sit in Moses' seat: all therefore whatsoever they bid you do, that do; but do not after their works.
When did Jesus speak these words? It was after He had said these things, after He had silenced them, after He had brought them to the point where they no longer dared to test Him, and after He had shown that their condition was beyond cure.
Then. When? When He had said these things, when He had stopped their mouths; when He had brought them that they should no more dare to tempt Him; when He had shown their state incurable.
And since He had mentioned "the Lord" and "my Lord," He returns again to the law. Yet the law said nothing of this kind, but rather "The Lord your God is one Lord." However, Scripture calls the entire Old Testament the law.
And since He had made mention of the Lord and my Lord, He recurs again to the law. And yet the law said nothing of this kind, but, The Lord your God is one Lord. Deuteronomy 6:4 But Scripture calls the whole Old Testament the law.
But He says these things to show in every way His complete agreement with the One who begot Him. For if He were opposed, He would have said the opposite about the law. But now He commands such great reverence to be shown toward it that even when those who teach it are depraved, He instructs them to hold to it.
But these things He says, showing by all things His full agreement with Him that begot Him. For if He were opposed, He would have said the opposite about the law; but now He commands so great reverence to be shown towards it, that, even when they that teach it are depraved, He charges them to hold to it.
But here He is speaking about their way of life and conduct, since this was the main cause of their unbelief—their corrupt life and their love of glory. Therefore, to correct His hearers, He commands with extraordinary urgency what most contributes to salvation: not to despise our teachers and not to rebel against our priests. But He does not only command this; He also does it Himself. For though they were corrupt, He does not remove them from their office, making their condemnation heavier for them and leaving His disciples no excuse for disobedience.
But here He is discoursing about their life and morals, since this was chiefly the cause of their unbelief, their depraved life, and the love of glory. To amend therefore His hearers; that which in the first place most contributes to salvation, not to despise our teachers, neither to rise up against our priests, this does He command with superabundant earnestness. But He does not only command it, but also Himself does it. For though they were depraved, He does not depose them from their dignity; to them rendering their condemnation heavier, and to His disciples leaving no cloke for disobedience.
I mean, if anyone should say, "Because my teacher is bad, I have become more lax," He removes even this excuse. In fact, He established their authority so firmly—even though they were wicked men—that after such a heavy accusation He could still say, "All whatsoever they command you to do, do." For they do not speak their own words, but God's, what He appointed as laws through Moses. And notice how much honor He showed toward Moses, again demonstrating His agreement with the Old Testament; indeed, He makes them objects of reverence through this very point. For they sit, He says, on Moses' seat. Since He was not able to make them worthy of trust based on their life, He does so from the grounds available to Him: from their seat and their succession from Moses. But when you hear "all," do not understand this to mean all the law, such as the ordinances about foods, those about sacrifices, and the like; for how could He say this about things He had already taken away? Rather, He meant all things that correct one's moral character, amend one's disposition, and agree with the laws of the New Testament, and no longer keep them under the yoke of the law.
I mean, that lest any one should say, that because my teacher is bad, therefore am I become more remiss, He takes away even this pretext. So much at any rate did He establish their authority, although they were wicked men, as even after so heavy an accusation to say, All whatsoever they command you to do, do. For they speak not their own words, but God's, what He appointed for laws by Moses. And mark how much honor He showed towards Moses, again showing His agreement with the Old Testament; since indeed even by this does He make them objects of reverence. For they sit, He says, on Moses' seat. For because He was not able to make them out worthy of credit by their life, He does it from the grounds that were open to Him, from their seat, and their succession from him. But when you hear all, do not understand all the law, as, for instance, the ordinances about meats, those about sacrifices, and the like; for how was He to say so of these things, which He had taken away beforehand? But He meant all things that correct the moral principle, and amend the disposition, and agree with the laws of the New Testament, and suffer them not any more to be under the yoke of the law.
Therefore why does He give these things divine authority, not from the law of grace, but from Moses? Because before the crucifixion, it was not yet the right time for these things to be plainly declared.
Wherefore then does He give these things divine authority, not from the law of grace, but from Moses? Because it was not yet time, before the crucifixion, for these things to be plainly declared.
But it seems to me that in addition to what has been said, He is providing for another purpose in saying these things. Since He was about to accuse them, He first removed any suspicion that in the eyes of foolish people He was seeking this authority for Himself or acting out of hostility. After clearing Himself from suspicion, He then begins His accusation. And why does He convict them and launch into a lengthy discourse against them? To put the crowds on guard so they would not fall into the same sins. For warning people is not like pointing out those who have already sinned, just as commending what is right is not like pointing to those who have done well. For this reason He says ahead of time, "Do not follow their works." Since the people might suppose that because they should listen to these teachers, they should also imitate them, He corrects this idea and turns what appears to be their dignity into an accusation against them. For what can be more wretched than a teacher whose disciples can only be preserved by not paying attention to his life? So what appears to be their dignity becomes a severe charge against them, when they are shown to live in such a way that those who imitate them are ruined.
But to me He seems, in addition to what has been said, to be providing for another object, in saying these things. For since He was on the point of accusing them, that He might not seem in the sight of the foolish to set His heart on this authority of theirs, or for enmity to be doing these things, first He removed this thought, and having set himself clear from suspicion, then begins His accusation. And for what intent does He convict them, and run out into a long discourse against them? To set the multitude on their guard, so that they might not fall into the same sins. For neither is dissuading like pointing out those that have offended; much as recommending what is right, is not like bringing forward those that have done well. For this cause also He is beforehand in saying, Do not after their works. For, lest they should suppose, because of their listening to them, they ought also to imitate them, He uses this means of correction, and makes what seems to be their dignity a charge against them. For what can be more wretched than a teacher, when the preservation of his disciples is, not to give heed to his life? So that what seems to be their dignity is a most heavy charge against them, when they are shown to live such a life, as they that imitate are ruined.
For this reason He also launches into His accusations against them, but not only for this, but also to show that both their earlier unbelief when they refused to believe, and the crucifixion after this, which they dared to carry out, were not a charge against Him who was crucified and disbelieved, but against their own perverseness.
For this cause He also falls upon His accusations against them, but not for this only, but that He might show, that both their former unbelief wherewith they had not believed, and the crucifixion after this, which they dared to perpetrate, were not a charge against Him who was crucified and disbelieved, but against their perverseness.
But notice where He starts and how He intensifies His criticism of them. For they say and do not, He says. Anyone who breaks the law deserves blame, but especially someone who holds the position of teacher, for he deserves to be condemned doubly and triply. First, because he breaks the law; second, since he ought to correct others but fails to do so himself, he deserves double punishment because of his position; and third, because he causes even more corruption by committing such transgression while occupying a teacher's role.
But see whence He begins, and whence He aggravates His blame of them. For they say, He says, and do not. For every one is worthy of blame in transgressing the law, but especially he that bears the authority of teaching, for doubly and triply does he deserve to be condemned. For one cause, because he transgresses; for another, that as he ought to amend others, and then halts, he is worthy of a double punishment, because of his dignity; and in the third place, that he even corrupts the more, as committing such transgression in a teacher's place.
And along with these charges, He mentions another accusation against them: that they are harsh toward those under their authority.
And together with these He mentions also another charge against them, that they are harsh to those accountable to them.
For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they will not move them with their finger. He describes here a double wickedness: they demand great and extreme strictness of life from those under their authority, without any leniency, while they grant themselves great ease. The opposite is what a truly good ruler should do—be an unforgiving and strict judge of himself, but gentle and ready to make allowances toward those he leads. These men did the exact opposite.
For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they will not move them with their finger. He mentions here a twofold wickedness, their requiring great and extreme strictness of life, without any indulgence, from those over whom they rule, and their allowing to themselves great security; the opposite to which the truly good ruler ought to hold; in what concerns himself, to be an unpardoning and severe judge, but in the matters of those whom he rules, to be gentle and ready to make allowances; the contrary to which was the conduct of these men.
They are the ones who practice self-restraint only in words, being unforgiving and harsh because they have no experience of how difficult it is to do these things in practice. This fault itself is not small, and it significantly adds to the previous accusation.
2. For such are all they who practise self restraint in mere words, unpardoning and grievous to bear as having no experience of the difficulty in actions. And this itself too is no small fault, and in no ordinary way increases the former charge.
Now notice, I ask you, how He makes this accusation even more serious. For He did not say they cannot, but they will not. And He did not say to bear, but to move with a finger—that is, they will not even come near them or touch them.
But do thou mark, I pray you, how He aggravates this accusation also. For He did not say, they cannot, but, they will not. And He did not say, to bear, but, to move with a finger, that is, not even to come near them, nor to touch them.
But where are they earnest and vigorous? In the things that are forbidden. For "all their works they do to be seen of men" (Matthew 23:5). He says these things accusing them of vainglory, which was the very thing that destroyed them. The earlier accusations were signs of harshness and negligence, but these show their mad desire for glory. This drew them away from God, caused them to perform for other spectators, and ruined them. For whatever kind of spectators a person has, since he makes it his purpose to please them, such also are the contests he puts on. The person who competes among noble spectators takes on such conflicts as well, but the one who performs among cold and lazy spectators also becomes more careless. For example, does someone have a spectator who delights in mockery? He himself also becomes one who provokes mockery, so that he may delight the spectator. Does another have a spectator who is serious-minded and practices self-control? He strives to be such as that person is, since such is the character of the one who praises him.
But wherein are they earnest, and vigorous? In the things forbidden. For, all their works they do, He says, to be seen of men. Matthew 23:5 These things He says, accusing them in respect of vainglory, which kind of thing was their ruin. For the things before were signs of harshness and remissness, but these of the mad desire of glory. This drew them off from God, this caused them to strive before other spectators, and ruined them. For whatever kind of spectators any one may have, since it has become his study to please these, such also are the contests he exhibits. And he that wrestles among the noble, such also are the conflicts he takes in hand, but he among the cold and supine, himself also becomes more remiss. For instance, has any one a beholder that delights in ridicule? He himself too becomes a mover of ridicule, that he may delight the spectator: has another one who is earnest minded, and practises self-government? He endeavors himself to be such as he is, since such is the disposition of him who praises him.
Look again how the charge here is even more serious. It's not that they do some things this way and other things differently, but they do absolutely all things this way.
But see again that here too the charge is with aggravation. For neither is it that they do some things in this way, some in another way, but all things absolutely this way.
After condemning them for vainglory, He demonstrates that they are not even being vainglorious about great and necessary things (for they did not possess these, but were lacking in good works). Rather, they were vainglorious about things without warmth or value, things that were clear proof of their worthlessness—the phylacteries and the borders of their garments. For they make their phylacteries wide, He says, and enlarge the borders of their garments. Matthew 23:5
Then, having blamed them for vainglory, He shows that it is not even about great and necessary things they are vainglorious (for neither had they these, but were destitute of good works), but for things without warmth or worth, and such as were certain proofs of their baseness, the phylacteries, the borders; of their garments. For they make broad their phylacteries, He says, and enlarge the borders of their garments. Matthew 23:5
And what are these phylacteries and these borders? Since they were continually forgetting God's benefits, He commanded His marvelous works to be written on little tablets, and that these should hang from their hands (which is why He also said, "They shall be immovable in your eyes"), which they called phylacteries—just as many of our women now wear Gospels hung from their necks. And so that they might be reminded by another thing as well, like many people often do when binding a piece of linen or thread around their finger to avoid forgetting, God instructed them to do this as children: to sew a ribbon of blue on their garments, on the fringe that hung around their feet, so that they might look at it and remember the commandments. And these were called borders.
And what are these phylacteries, and these borders? Since they were continually forgetting God's benefits, He commanded His marvellous works to be inscribed on little tablets, and that these should be suspended from their hands (wherefore also He said, They shall be immoveable in your eyes), which they called phylacteries; as many of our women now wear Gospels hung from their necks. And in order that by another thing again they may be reminded, like as many often do, binding round their finger with a piece of linen or a thread, as being likely to forget, this God enjoined them as children to do, to sew a ribbon of blue on their garments, upon the fringe that hung round their feet, that they might look at it, and remember the commandments; and they were called borders.
So in these matters they were diligent, making wide the strips of the tablets and enlarging the borders of their garments—which was a sign of extreme vanity. For why are you vainglorious and making these wide? Is this your good work? What does it profit you at all if you do not gain the good results from them? For God does not seek the enlarging and widening of these things, but rather our remembering His benefits. But if, even for almsgiving and prayer—though they involve labor and are good deeds on our part—we must not seek vainglory, how can you, O Jew, pride yourself in these things, which most of all convict you of your negligence?
In these things then they were diligent, making wide the strips of the tablets, and enlarging the borders of their garments; which was a sign of the most extreme vanity. For wherefore are you vainglorious, and dost make these wide? What, is this your good work? What does it profit you at all, if you gain not the good results from them. For God seeks not the enlarging of these and making them wide, but our remembering His benefits. But if for almsgiving and prayer, although they be attended with labor, and be good deeds on our parts, we must not seek vainglory, how do you, O Jew, pride yourself in these things, which most of all convict your remissness.
But they suffered from this disease not only in these matters, but also in other small things.
But they not in these only, but in other little things, suffered from this disease.
For they love, He says, the places of honor at feasts, and the chief seats in the synagogues, and greetings in the marketplaces, and to be called by men, Rabbi. Although someone might consider these things small, they are actually a cause of great evils. These things have destroyed both cities and churches.
For, they love, He says, the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi. For these things, although one may think them small, yet are they a cause of great evils. These things have overthrown both cities and churches.
And now I feel moved even to weep when I hear about the first seats and the greetings, and I consider how many evils were brought forth from these things into the churches of God—evils which it is not necessary to make known to you now. In fact, as many as are older men do not even need to learn these things from us.
And it comes upon me now even to weep, when I hear of the first seats, and the greetings, and consider how many ills were hence engendered to the churches of God, which it is not necessary to publish to you now; nay rather as many as are aged men do not even need to learn these things from us.
Pay attention, I ask you, to how much vainglory prevailed—when they were commanded not to be vainglorious even in the synagogues, where they had entered to teach others.
But mark thou, I pray you, how vainglory prevailed; when they were commanded not to be vainglorious, even in the synagogues, where they had entered to discipline others.
To have this feeling at parties, no matter how strong, doesn't seem like such a terrible thing—though even there teachers ought to be treated with respect, not only in church but everywhere. Just as a human being, wherever he appears, is clearly different from animals, so too should the teacher be distinguished by his walk, his appearance, his clothing, and everything else, whether he's speaking, silent, eating, or doing anything at all. But they were ridiculous in every way and disgraced themselves in every respect, making it their goal to pursue what they should have avoided. For "they love them," it says; but if loving them is blameworthy, what must doing them be? And to hunt after them and strive for them—how great an evil that is.
For to have this feeling at feasts, to howsoever great a degree, does not seem to be so dreadful a thing; although even there the teachers ought to be held in reverence, and not in the church only, but everywhere. And like as a man, wherever he may appear, is manifestly distinguished from the brutes; so also ought the teacher, both speaking and holding his peace, and dining, and doing whatever it may be, to be distinguished as well by his gait, as by his look, and by his garb, and by all things generally. But they were on every account objects of ridicule, and in every respect disgraced themselves, making it their study to follow what they ought to flee. For they love them, it is said; but if the loving them be a matter of blame, what a thing must the doing them be; and to hunt and strive after them, how great an evil.
The other matters He went no further than to accuse, since they were small and trivial, and as if His disciples did not need to be corrected about these things at all. But what was the root cause of all the evils—namely, ambition and the forcible seizing of the teacher's position—this He brings forward and corrects with care, touching on this forcefully and earnestly instructing them.
3. The other things then He carried no further than to accuse them, as being small and trifling, and as though His disciples needed not at all to be corrected about these matters; but what was a cause of all the evils, even ambition, and the violent seizing of the teacher's chair, this He brings forward, and corrects with diligence, touching this vehemently and earnestly charging them.
What does He say? "But do not be called Rabbi." Then He also gives the reason: "For one is your master, and all of you are brethren" (Matthew 23:8), and no one has anything more than another, since no one knows anything from himself. This is why Paul also says, "For who is Paul, and who is Apollos, but ministers?" (1 Corinthians 3:5). He did not say "masters." And again, "Call no one father" (Matthew 23:9)—not that they should not call anyone this, but so they may know whom they ought to call Father in the highest sense. For just as the master is not principally a master, so neither is the father principally a father. For God is the cause of all, both of the masters and of the fathers.
For what says He? But be not ye called Rabbi. Then follows the cause also; For one is your master, and all you are brethren; Matthew 23:8 and one has nothing more than another, in respect of his knowing nothing from himself. Wherefore Paul also says, For who is Paul, and who is Apollos, but ministers? 1 Corinthians 3:5 He said not masters. And again, Call not, father, Matthew 23:9 not that they should not call, but they may know whom they ought to call Father, in the highest sense. For like as the master is not a master principally; so neither is the father. For He is cause of all, both of the masters, and of the fathers.
And again He adds, "Neither be called guides, for one is your guide, even Christ." And He did not say, "I." For just as above He said, "What do you think of Christ?" and did not say "of me," so also here.
And again He adds, Neither be ye called guides, for one is your guide, even Christ; and He said not, I. For like as above He said, What think ye of Christ? and He said not, of me, so here too.
I would like to ask those who repeatedly apply the term "one, one" to the Father alone, while excluding the Only-begotten: Is the Father a guide? Everyone would say yes, and no one would deny it. Yet He says, "one is your guide, even Christ." Just as Christ, being called the one guide, does not exclude the Father from being guide, so also the Father, being called Master, does not exclude the Son from being Master. For the expression "one, one" is spoken to distinguish God from human beings and the rest of creation.
But I should be glad to ask here, what they would say, who are repeatedly applying the term one, one, to the Father alone, to the rejection of the Only-begotten. Is the Father guide? All would declare it, and none would gainsay it. And yet one, He says, is your guide, even Christ. For like as Christ, being called the one guide, casts not out the Father from being guide; even so the Father, being called Master, does not cast out the Son from being Master. For the expression, one, one, is spoken in contradistinction to men, and the rest of the creation.
Having warned them against this serious danger and corrected them, He also instructs them how they may escape it: through humility. This is why He adds, "He that is greatest among you shall be your servant. For whoever shall exalt himself shall be humbled, and whoever shall humble himself shall be exalted."
Having warned them therefore against this grievous pest, and amended them, He instructs also how they may escape it; by humility. Wherefore He adds also, He that is greatest among you shall be your servant. For whosoever shall exalt himself shall be abased, and whosoever shall abase himself shall be exalted.
Nothing equals the practice of humility, which is why He continually reminds them of this virtue, both when He brought the children into their midst and now. And when He was on the mountain beginning the beatitudes, He started from this point. And in this passage, He pulls it up by the roots by saying, "He who humbles himself will be exalted."
For nothing is equal to the practice of modesty, wherefore He is continually reminding them of this virtue, both when He brought the children into the midst, and now. And, when on the mount, beginning the beatitudes, He began from hence. And in this place, He plucks it up by the roots hereby, saying, He that abases himself shall be exalted.
Do you see how He redirects the listener completely to the opposite behavior? For He does not merely forbid him to set his heart on the first place, but requires him to pursue the last. For in this way you will obtain what you desire, He says. Therefore, whoever pursues his desire for the first place must pursue the last place instead. For he who abases himself shall be exalted.
Do you see how He draws off the hearer right over to the contrary thing. For not only does He forbid him to set his heart upon the first place, but requires him to follow after the last. For so shall you obtain your desire, He says. Wherefore he that pursues his desire for the first, must follow after the last place. For he that abases himself shall be exalted.
And where will we find this humility? Do you want us to go again to the city of virtue, to the tents of the holy men—I mean, to the mountains and the groves? For there too we will see this height of humility.
And where shall we find this humility? Will ye that we go again to the city of virtue, the tents of the holy men, the mountains, I mean, and the groves? For there too shall we see this height of humility.
Men who are distinguished either by their worldly status or by their wealth humble themselves in every way—through their clothing, their living conditions, and those whom they serve. In all these things, they inscribe humility as clearly as written letters.
For men, some illustrious from their rank in the world, some from their wealth, in every way put themselves down, by their vesture, by their dwelling, by those to whom they minister; and, as in written characters, they throughout all things inscribe humility.
And the things that serve as incentives to arrogance—such as dressing well, building magnificent houses, and having many servants, things that often drive people to arrogance even against their will—all these are removed. For they themselves light their fire, they themselves split the logs, they themselves cook, and they themselves serve those who come there.
And the things that are incentives of arrogance, as to dress well, and to build houses splendidly, and to have many servants, things which often drive men even against their will to arrogance; these are all taken away. For they themselves light their fire, they themselves cleave the logs, themselves cook, themselves minister to those that come there.
No one can be heard insulting another there, or seen being insulted, or commanding, or giving commands. Instead, everyone is devoted to serving those who are being cared for, and there is much eager competition about this. Each person does this service without asking who the other is—whether he is a slave or free—but performs this service for everyone. No person there is great or lowly. What then? Is there confusion? Not at all, but rather the highest order. For if anyone is lowly, the person who is great does not see this, but has considered himself to be even lower than that person, and so becomes great.
No one can be heard insulting there, nor seen insulted, nor commanded, nor giving commands; but all are devoted to those that are waited on, and every one washes the strangers' feet, and there is much contention about this. And he does it, not inquiring who it is, neither if he be a slave, nor if he be free; but in the case of every one fulfills this service. No man there is great nor mean. What then? Is there confusion? Far from it, but the highest order. For if any one be mean, he that is great sees not this, but has accounted himself again to be inferior even to him, and so becomes great.
There is one table for everyone, both for those who are served and for those who serve. The food is the same, the clothes are the same, the dwellings are the same, the way of life is the same. The person who is great there is the one who eagerly takes on the lowly task. There is no "mine" and "yours," but this expression is eliminated, which is the cause of countless wars.
There is one table for all, both for them that are served, and for them that serve; the same food, the same clothes, the same dwellings, the same manner of life. He is great there, who eagerly seizes the mean task. There is not mine and yours, but this expression is exterminated, that is a cause of countless wars.
Why should you marvel that all share the same manner of life, table, and dress, when in fact they even have one soul—not only in substance (for this is true of all people as well), but in love? How then could it ever be lifted up against itself? There is no wealth and poverty there, no honor and dishonor. How then could haughtiness and arrogance find entrance? They are indeed little and great with respect to their virtue, but as I have said, no one sees this. The one who is little feels no pain from being despised, for there is no one to despise him. And if anyone should spurn him, this above all they are taught: to be despised, to be spurned, to be set at nothing, both in word and in deed. They associate with the poor and maimed, and their tables are full of these guests, so that for this they are worthy of the heavens. One tends the wounds of the mutilated, another leads the blind by the hand, a third carries the one who is lame.
4. And why do you marvel, if there be one manner of life and table and dress for all, since indeed there is even one soul to all, not in substance only (for this is with all men also), but in love? How then should it ever be lifted up itself against itself? There is no wealth and poverty there, honor and dishonor; how then should haughtiness and arrogance find an entrance? For they are indeed little and great in respect of their virtue; but, as I have said, no one sees this. He that is little, feels not pain, as despised; for neither is there any one to despise him; and should any one spurn him, this above all are they taught, to be despised, to be spurned, to be set at nought, in word and in deed. And with the poor and maimed do they associate, and their tables are full of these guests; so that for this are they worthy of the heavens. And one tends the wounds of the mutilated, another leads the blind by the hand, a third bears him that is lamed of his leg.
There is no crowd of flatterers or parasites there; or rather, they don't even know what flattery is. So how could they ever become proud? For there is great equality among them, which is why virtue comes so easily to them.
There is no multitude of flatterers or parasites there; or rather they know not even what flattery is; whence then could they be lifted up at any time? For there is great equality among them, wherefore also there is much facility for virtue.
Those of a lower rank are better instructed by these circumstances than if they were forced to yield the first place to them.
For by these are they of an inferior sort better instructed, than if they were compelled to give up the first place to them.
For just as an impetuous person learns from someone who has been struck and submits to it, so an ambitious person learns from someone who does not seek glory but despises it. The blessed ones do this abundantly, and just as the struggle is great among us to obtain the first place, so great is the struggle among them not to obtain it but to refuse it entirely. And their earnest desire is intense over who will have the advantage in honoring others, not in being honored themselves.
For like as the impetuous man derives instruction from him that is smitten, and submits to it; so the ambitious from him that claims not glory, but despises it. This they do there abundantly, and as the strife is great with us to obtain the first place, so great is it with them not to obtain it, but utterly to refuse it; and great is their earnest desire who shall have the advantage in honoring, not in being honored.
And besides, even their work itself persuades them to practice moderation and not to be puffed up. For who, I ask you, while digging in the earth, watering and planting, or making baskets, or weaving sackcloth, or practicing any other manual work, will ever be proud? Who, dwelling in poverty and wrestling with hunger, will ever suffer from this disease? Not one. Therefore humility is easy for them. And just as here it is a hard thing to be lowly minded because of the multitude of those who applaud and admire us, so there it is exceedingly easy.
And besides, even their very employments persuade them to practise moderation, and not to be high-swollen. For who, I pray you, digging in the earth, and watering, and planting, or making baskets, or weaving sackcloth, or practising any other handy works, will ever be proud? Who dwelling in poverty and wrestling with hunger, will ever be sick of this disease? There is not one. Therefore humility is easy to them. And like as here, it is a hard thing to be lowly minded, for the multitude of them who applaud and admire us, so there it is exceedingly easy.
That person pays attention only to the wilderness, seeing birds flying, trees swaying, and a breeze blowing, and streams rushing through valleys. How could someone who lives in such complete solitude become proud?
And that man gives heed only to the wilderness, and sees birds flying, and trees waving, and a breeze blowing, and streams rushing through glens. Whence then should he be lifted up who dwells in solitude so great?
However, this does not give us an excuse to be proud when we live among other people. Surely Abraham, while living among the Canaanites, said, "I am but dust and ashes," and David, while in the midst of armies, said, "I am a worm, and no man," and the apostle, in the midst of the world, said, "I am not worthy to be called an apostle." What comfort will we have then? What defense, when even with such great examples before us, we do not practice humility? For just as they deserve countless rewards, having been the first to walk the path of virtue, so we deserve countless punishments, since we are not drawn to imitate them—not even by those who have died and are set before us in books, nor even by those who are alive and admired for their deeds.
Not however that therefore we have from this an excuse, in that we are proud when living in the midst of men. For surely Abraham, when amidst Canaanites, said, I am but dust and ashes; Genesis 18:27 and David, when in the midst of camps, I am a worm, and no man; and the apostle, in the midst of the world, I am not meet to be called an apostle. 1 Corinthians 15:9 What comfort shall we have then; what plea, when even, having such great examples, we do not practise moderation? For even as they are worthy of countless crowns, having been the first that went the way of virtue, even so are we deserving of countless punishments, who not even after those that are departed, and are set before us in books, no nor even after these that are living, and held in admiration through their deeds, are drawn on to the like emulation.
For what could you say as a reason for not being corrected? Are you ignorant of letters and have not examined the Scriptures so that you might learn the virtues of those in ancient times? To tell the truth, this itself is blameworthy—when the church constantly stands open, not to enter in and partake of those sacred streams.
For what could you say, for not being amended? Are you ignorant of letters, and hast not looked into the Scriptures that you might learn the virtues of them of old? To say the truth, this is itself blameworthy, when the church is constantly standing open, not to enter in, and partake of those sacred streams.
However, even if you do not know the departed through the Scriptures, you ought to see these living men. But is there no one to lead you? Come to me, and I will show you the places of refuge of these holy men. Come and learn something useful from them. These men are shining lamps in every part of the earth. They are set as walls around the cities. For this reason they have occupied the deserts—so that they may teach you to despise the tumults in the midst of the world.
However, although thou know not the departed by the Scriptures, these living men you ought to see. But is there no one to lead you? Come to me, and I will show you the places of refuge of these holy men; come and learn thou of them something useful. Shining lamps are these in every part of the earth; as walls are they set about the cities. For this cause have they occupied the deserts, that they may instruct you to despise the tumults in the midst of the world.
For they, being strong, are able to enjoy calm even in the midst of raging waters. But you, who are leaky on every side, need tranquility and a chance to catch your breath a little after the successive waves. Go there continually, so that having cleansed away the abiding stain through their prayers and admonitions, you may both pass through the present life in the best manner and attain the good things to come, by the grace and love toward humanity of our Lord Jesus Christ, through whom and with whom be glory, might, and honor to the Father, together with the Holy Spirit, now and ever, and world without end. Amen.
For they, as being strong, are able even in the midst of the raging of the waters to enjoy a calm; but thou, who art leaky on every side, hast need of tranquility, and to take breath a little, after the successive waves. Go then there continually, that, having purged away the abiding stain by their prayers and admonitions, you may both pass in the best manner the present life, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, by whom and with whom, be unto the Father, together with the Holy Ghost, glory, might, honor, now and ever, and world without end. Amen.