Opening
Woe to you, because you build the tombs of the prophets and decorate their graves, and you say, If we had lived in the days of our fathers, we would not have joined them in shedding the blood of the prophets.
Woe unto you, because ye build the tombs of the prophets, and garnish their sepulchers, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.
Jesus doesn't say "woe" to them because they build tombs or because they criticize their ancestors, but because while they do both these things and claim to condemn their fathers, they actually do worse. As proof that their condemnation was just pretense, Luke says they actually approve of it by building the tombs. For he writes, "Woe to you, because you build the tombs of the prophets, and your fathers killed them. Truly you bear witness and approve of the deeds of your fathers, for they killed them, and you build their tombs" (Luke 11:47-48). Here Jesus exposes their real motive in building—it wasn't to honor those who were killed, but to display the murders. They were afraid that when time destroyed the tombs, the evidence and memory of such audacity would disappear. So they erected these impressive monuments as a kind of trophy, taking pride in the bold deeds of their ancestors and putting them on display.
Not because they build, nor because they blame the others, does He say, woe, but because, while both thus, and by what they say, they are pretending to condemn their fathers, they do worse. For in proof that the condemnation was a pretense, Luke says, you do allow because ye build; for, Woe unto you, says He, for you build the sepulchers of the prophets, and your fathers killed them. Truly ye bear witness, and you allow the deeds of your fathers, for they indeed killed them, and you build their sepulchers. Luke 11:47-48 For here He reproves their purpose, wherewith they built, that it was not for the honoring of them that were slain, but as making a show of the murders, and afraid, lest, when the tombs had perished by time, the proof and memory of such daring should fade away, setting up these glorious buildings, as a kind of trophy, and priding themselves in the daring deeds of those men, and displaying them.
For the things you now dare to do show that you do these things with the same spirit. Although you say the opposite, He says, condemning your fathers by claiming, "We would not, if we had lived in their days, have been partners with them," the attitude with which you say these things is obvious. This is why He reveals it, though somewhat obscurely, yet He has stated it clearly. For when He said, "You say, 'If we had been in the days of our fathers, we would not have been partners with them in the blood of the prophets,'" He added, "Therefore you bear witness to yourselves that you are the children of those who killed the prophets." And what fault is it to be a murderer's son, if one does not share in one's father's mindset? None. From this it is clear that He brings this charge against them for this very reason, pointing to their kinship in wickedness.
For the things that you now dare to do, show that you do these things also in this spirit. For, though ye speak the contrary, says He, as condemning them, as, for instance, We should not, if we had been in their days, have been partakers with them; yet the disposition is evident wherewith ye say these things. Wherefore also unfolding it, though darkly, still He has expressed it. For when He had said, you say, If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets; He added, Wherefore ye be witnesses unto yourselves, that you are the children of them that slew the prophets. And what blame is it to be a murderer's son, if one partake not in the mind of one's father? None. Whence it is evident, that for this same thing He brings it forward against them, hinting at their affinity in wickedness.
This is also clear from what follows. He adds, "You serpents, you generation of vipers" (Matthew 23:33). For just as those creatures resemble their parents in the deadliness of their poison, so also you resemble your fathers in murderousness.
And this is manifest too by what comes after; He adds at least, You serpents, you generation of vipers. Matthew 23:33 For as those beasts are like their parents, in the destructiveness of their venom, so also are you like your fathers in murderousness.
Then, because He was examining their inner disposition, which is for the most part hidden, He established His words from those things they were about to commit, which would be obvious to everyone. For since He had said, "Therefore you are witnesses to yourselves that you are the children of those who killed the prophets," making it clear that He was speaking of their shared wickedness, and that it was a pretense to say, "We would not have been partakers with them," He added, "Fill up, then, the measure of your fathers," not commanding them but foretelling what was going to happen, namely, His own murder.
Then, because He was searching their temper of mind, which is to the more part obscure, He does, from those things also which they were about to perpetrate, which would be manifest to all, establish His words. For, because He had said, Wherefore ye be witnesses unto yourselves that you are the children of them which killed the prophets, making it evident, that of their affinity in wickedness He is speaking, and that it was a pretense to say, We should not have been partakers with them, He added, Fill ye up therefore the measure of your fathers, Matthew 23:32 not commanding, but declaring beforehand, what was to be, that is, His own murder.
Therefore, having presented their refutation and shown that what they said in their own defense was just pretense—such as "We would not have been partakers with them" (for those who do not refrain from harming the Lord, how could they have refrained from harming the servants?)—He makes His language more condemnatory after this, calling them serpents and brood of vipers, and saying, "How shall you escape the damnation of hell," since you both commit such things and deny them, and disguise your intentions?
Therefore, having brought in their refutation, and having shown that they were pretenses which they said in their own defense, as, for instance, We would not have been partakers with them, (for they who refrain not from the Lord, how should they have refrained from the servants), He makes after this His language more condemnatory, calling them serpents, and generation of vipers, and saying, How shall you escape the damnation of hell, at once perpetrating such things, and denying them, and dissembling your purpose?
After rebuking them severely for one reason, He then rebukes them even more severely for another reason as well, saying, "I will send you prophets, and wise men, and scribes, and some of them you will kill and crucify, and some of them you will scourge in your synagogues." He says this so they cannot claim, "Though we crucified the Lord, we would have refrained from harming the servants if we had been alive then." "Look," He says, "I am sending servants to you as well—prophets just like those before—and you will not spare them either." He says these things to show that it is not at all surprising that He should be murdered by these sons, since they are murderous and deceitful, full of treachery, and surpassing their fathers in their outrages.
Then rebuking them more exceedingly from another cause also, He says, I will send unto you prophets, and wise men, and scribes, and some of them shall you kill and crucify, and some of them shall you scourge in your synagogues. For that they should not say, Though we crucified the Lord, yet from the servants we should have refrained, if we had been then; Behold, He says, I send servants also to you, prophets likewise themselves, and neither will you spare them. But these things He says, showing that it was nothing strange, that He should be murdered by those sons, being both murderous and deceitful, and having much guile, and surpassing their fathers in their outrages.
And beyond what has been said, He shows them to be extremely vainglorious. For when they say, "If we had been in the days of our fathers, we would not have been partakers with them," they spoke out of vainglory and were practicing virtue in words only, but in their works doing the opposite.
And besides what has been said, He shows them to be also exceedingly vainglorious. For when they say, If we had been in the days of our fathers, we should not have been partakers with them, they spoke out of vainglory, and were practising virtue in words only, but in their works doing the contrary.
You serpents, you generation of vipers—that is, wicked sons of wicked men, and more wicked than those who fathered them. For He shows that they are committing greater crimes, both because they are committing them after those earlier ones and because they are doing much more terrible things than their fathers did—and this while claiming they never would have fallen into the same sins. They are adding what is both the completion and the crowning achievement of their evil deeds. For the earlier generation killed those who came to the vineyard, but these people kill both the son and those who were inviting them to the wedding.
You serpents, you generation of vipers, that is, wicked sons of wicked men, and more wicked than those who begot them. For He shows that they are committing greater crimes, both by their committing them after those others, and by their doing much more grievous things than they, and this, while positively affirming that they never would have fallen into the same. For they add that which is both the end and the crown of their evil deeds. For the others slew them that came to the vineyard, but these, both the son, and them that were bidding them to the wedding.
But He says these things to separate them from their kinship to Abraham, and to show that they gained no advantage from it unless they followed his works. Therefore He also adds, How can you flee from the damnation of hell when you are following those who have committed such acts?
But these things He says, to separate them off from the affinity to Abraham, and to show that they had no advantage from thence, unless they followed his works; wherefore also He adds, How can you flee from the damnation of hell, when following them that have committed such acts?
Here Jesus reminds them of John's accusation, since he too called them by this name and warned them about the coming judgment. Then, because they are not at all alarmed by judgment and hell—both because they don't believe in these things and because they are still future—He frightens them with present realities instead, saying, "Therefore, behold, I send to you prophets and scribes, and some of them you will kill and crucify and scourge, so that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, whom you killed between the temple and the altar. Truly I say to you, all these things will come upon this generation." Matthew 23:34-36
And here He recalls to their remembrance John's accusation, for he too called them by this name, and reminded them of the judgment to come. Then, because they are nothing alarmed by judgment and hell, by reason of their not believing them, and because the thing is future, He awes them by the things present, and says, Wherefore, behold, I send unto you prophets and scribes: and some of them shall you kill and crucify, and scourge; that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barachias, whom you slew between the temple and the altar. Verily I say unto you, that all these things shall come upon this generation. Matthew 23:34-36
See how many things He has warned them with. He said, "You condemn your fathers when you say, 'We would not have been partakers with them,'" and this is no small thing to shame them. He said, "While you condemn them, you yourselves do worse things," and this is enough to cover them with disgrace. He said, "These things will not go unpunished," and through this He plants fear in them beyond words. He has reminded them of hell. Then, because that was still to come, He brought the terrors home to them as already present. For "all these things," He says, "shall come upon this generation."
2. See by how many things He has warned them. He said, You condemn your fathers, in that you say, We would not have been partakers with them; and this is no little thing to shame them. He said, While ye condemn them, you do worse things, even ye yourselves; and this is sufficient to cover them with disgrace. He said, These things shall not be without punishment; and hence he implants in them fear beyond words. He has reminded them at least of hell. Then because that was to come, He brought home to them the terrors as even present. For all these things shall come, He says, upon this generation.
He also added unspeakable severity to the punishment, saying that they would suffer more terrible things than anyone else. Yet none of these things made them better. But if someone asks, "Why do they suffer more terribly than everyone else?" we would answer: Because they first committed more terrible sins than anyone else, and nothing that has been done to them has brought them to their senses.
He added also unspeakable severity to the vengeance, saying, that they shall suffer more grievous things than all; yet by none of these things did they become better. But if any one say, And why do they suffer more grievously than all? We would say, Because they have first committed more grievous things than all, and by none of the things that have been done to them have they been brought to a sound mind.
Did you not hear Lamech saying, "Vengeance for Lamech shall be taken seventy-seven times"? This means "I deserve more punishment than Cain." Why would this be so? He did not kill his brother, but because he was not brought to a better mind even by Cain's example. This is what God says elsewhere: "Visiting the sins of fathers upon children to the third and fourth generation of those who hate me." This does not mean that one person suffers punishment for crimes committed by others, but rather that those who, after many have sinned and been punished, still have not improved but have committed the same offenses, justly deserve to suffer their punishments as well.
Did you not hear Lamech saying, Of Lamech vengeance shall be taken seventy times sevenfold; Genesis 4:24 that is, I am deserving of more punishment than Cain. Why could this be? Yet he did not slay his brother; but because not even by his example was he brought to a better mind. And this is what God says elsewhere, Requiting the sins of fathers upon children for the third and fourth generation of them that hate me. Not as though one were to suffer punishment for the crimes committed by others, but inasmuch as they who, after many sin and have been punished, yet have not grown better, but have committed the same offenses, are justly worthy to suffer their punishments also.
But notice how appropriately he also mentioned Abel, showing that this murder is likewise motivated by envy. What then do you have to say? Don't you know what Cain suffered? Did God remain silent about his deeds? Didn't He impose the most severe penalty? Haven't you heard what your fathers endured when they killed the prophets? Weren't they handed over to punishments and countless acts of vengeance? How then did you not become better? And why do I speak of your fathers' punishments and what they suffered? You who yourself condemn your fathers, how is it that you do worse? For you yourselves have even declared that He will miserably destroy those wicked men. What favor then will you receive after this, committing such things after pronouncing such a judgment?
But see how seasonably he also mentioned Abel, indicating that this murder likewise is of envy. What then have ye to say? Do you not know what Cain suffered? Did God hold His peace at his deeds? Did He not exact the severest penalty? Heard ye not what things your fathers suffered, when they slew the prophets; were they not delivered over to punishments, and inflictions of vengeance without number? How then did ye not become better? And why do I speak of the punishments of your fathers, and what they suffered? Thou who yourself condemnest your fathers, how is it you do worse? For moreover even ye yourselves have declared that He will miserably destroy those wicked men. Matthew 21:41 What favor then will you have after this, committing such things after such a sentence?
But who is this Zacharias? Some say he is the father of John. Others say he is the prophet. Still others say he is a priest who had two different names, whom Scripture also calls the son of Jehoiada.
But who is this Zacharias? Some say, the father of John; some, the prophet; some, a priest with two different names, whom the Scripture also calls, the son of Jehoiada.
But notice this: the outrage was twofold. They not only killed holy men, but also did so in a holy place. By saying these things, He did not only alarm them, but also comforted His disciples, showing that the righteous men who came before them also suffered these things. But He alarmed these people, foretelling that just as those earlier persecutors paid their penalty, so too would these suffer the most extreme consequences. Therefore He calls them prophets, wise men, and scribes, and by this He again takes away every excuse from them. For you cannot say, He says, that You sent people from among the Gentiles and therefore we were offended; rather, they were driven to this by being murderous and thirsting for blood. This is why He also said beforehand, "For this cause I send prophets and scribes." The prophets also laid this charge against them, saying, "They mingle blood with blood," and that they are men of blood. Therefore He also commanded that blood be offered to Him, showing that if it is so precious in an animal, how much more so in a human being. He says the same to Noah: "I will require all blood that is shed." One could find countless other such commands He gave regarding not committing murder, which is why He commanded them not even to eat anything that was strangled.
But do thou mark this, that the outrage was twofold. For not only did they slay holy men, but also in a holy place. And saying these things, He did not only alarm them, but also comfort His disciples, showing that the righteous men also who were before them suffered these things. But these He alarmed, foretelling that like as they paid their penalty, even so should these too suffer the utmost extremities. Therefore He calls them prophets, and wise men, and scribes, even hereby again taking away every plea of theirs. For you cannot say, He says, You sent from among the Gentiles, and therefore we were offended; but they were led on unto this by being murderous, and thirsting for blood. Wherefore He also said beforehand, For this cause do I send prophets and scribes. This did the prophets also lay to their charge, saying, They mingle blood with blood, and that they are men of blood. Therefore also did He command the blood to be offered to Him, showing that if in a brute it be thus precious, much more in a man. Which He says to Noah likewise, I will require all blood that is shed. Genesis 9:5 And ten thousand other such things might one find Him enjoining with regard to their not committing murder; wherefore He commanded them not even to eat that which was strangled.
Oh, the love of God for humanity! Even though He knew they would gain nothing from it, He still did His part. For "I will send," He says, and this while knowing they would be killed. So even by this they were proven wrong in saying, "We would not have been partners with our fathers." For these too killed prophets even in their synagogues, and respected neither the place nor the dignity of the people. For they didn't just kill ordinary people, but prophets and wise men against whom they had no legitimate charge. And by these He means the apostles and those who came after them, for indeed many prophesied. Then, wanting to increase their fear, He says, "Truly, truly I say to you, all these things shall come upon this generation"—that is, I will bring all upon your heads and will make the punishment severe. For the person who knew that many had sinned and was not brought to his senses, but committed the same sins himself—and not just the same sins, but far worse ones—would justly deserve to suffer a far more severe punishment than they did. For just as he would have gained greatly if he had been willing and had improved through their examples, so too, since he continued without correcting himself, he is subject to a heavier punishment, having had the benefit of more warning from those who sinned before him and were punished, yet gained no advantage from it.
Oh the love of God towards man! That though He foreknew they would profit nothing, He still does His part. For I will send, He says, and this knowing they would be slain. So that even hereby they were convicted of saying vainly, We should not have been partakers with our fathers. For these too slew prophets even in their synagogues, and reverenced neither the place, nor the dignity of the persons. For not merely ordinary persons did they slay, but prophets and wise men, such that they had nothing to lay to their charge. And by these He means the apostles, and those after them, for, indeed, many prophesied. Then, willing to aggravate their fears, He says, Verily, verily I say unto you, All these things shall come upon this generation; that is, I will bring all upon your heads, and will make the vengeance sore. For he that knew many to have sinned, and was not sobered, but himself has committed the same sins again, and not the same only, but also far more grievous, would justly deserve to suffer a far more grievous punishment than they. For like as, if he had been minded, he would have gained greatly, had he grown better by their examples, even so, since he continued without amendment, he is liable to a heavier vengeance, as having had the benefit of more warning by them who had sinned before and been punished, and having reaped no advantage.
Then He directs His speech to the city, in this way also intending to correct His hearers, and says, "O Jerusalem, Jerusalem!" What does the repetition mean? This is the manner of one pitying her, mourning over her, and greatly loving her. For just as to a beloved woman, one who has indeed always been loved but who has despised the one who loved her and is therefore about to be punished, He makes His appeal while on the point of inflicting the punishment. He does this in the prophets as well, using these words: "I said, Turn to me, and she did not return."
3. Then He directs His speech unto the city, in this way too being minded to correct His hearers, and says, O Jerusalem, Jerusalem! Matthew 23:37 What means the repetition? This is the manner of one pitying her, and bemoaning her, and greatly loving her. For, like as unto a woman beloved, herself indeed ever loved, but who had despised Him that loved her, and therefore on the point of being punished, He pleads, being now about to inflict the punishment. Which He does in the prophets also, using these words, I said, Turn thou unto me, and she returned not. Jeremiah 3:7
Then, having called to her, He also recounts her blood-stained deeds: "You who kill the prophets and stone those who are sent to you, how often would I have gathered your children together, and you would not," in this way also defending His own actions. Not even these things have turned me aside or withdrawn me from my great affection toward you, but it was my desire even so, not once or twice, but often to draw you to me. For "how often would I have gathered your children together, even as a hen gathers her chickens, and you would not." And He says this to show that they were constantly scattering themselves by their sins. And He indicates His affection by the comparison, for indeed the creature is warm in its love toward its brood. And everywhere in the prophets is this same image of the wings, and in the song of Moses and in the Psalms, indicating His great protection and care.
Then having called her, He tells also her blood-stained deeds, Thou that killest the prophets, and stone them that are sent unto you, how often would I have gathered your children together, and you would not, in this way also pleading for His own dealings; not even with these things have you turned me aside, nor withdrawn me from my great affection toward you, but it was my desire even so, not once or twice, but often to draw you unto me. For how often would I have gathered your children together, even as a hen gathers her chickens, and you would not. And this He says, to show that they were ever scattering themselves by their sins. And His affection He indicates by the similitude; for indeed the creature is warm in its love towards its brood. And everywhere in the prophets is this same image of the wings, and in the song of Moses and in the Psalms, indicating His great protection and care.
But you would not, He says. Behold your house is left desolate, stripped of the help that comes from me. Certainly it was the same one who was also protecting them before, and holding them together, and preserving them; certainly it was He who was always disciplining them. And He appoints a punishment which they had always greatly dreaded, for it declared the complete overthrow of their political order. For I say to you, You shall not see me from now on, until you say, Blessed is He that comes in the name of the Lord. And this is the language of one who loves intensely, earnestly drawing them to Himself through the things to come, not merely warning them through the past; for He speaks here of the future day of His second coming.
But ye would not, He says. Behold your house is left desolate, Matthew 23:38 stripped of the succor which comes from me. Surely it was the same, who also was before protecting them, and holding them together, and preserving them; surely it was He who was ever chastening them. And He appoints a punishment, which they had ever dreaded exceedingly; for it declared the entire overthrow of their polity. For I say unto you, You shall not see me henceforth, till you shall say, Blessed is He that comes in the name of the Lord. Matthew 23:39 And this is the language of one that loves earnestly, earnestly drawing them unto Him by the things to come, not merely warning them by the past; for of the future day of His second coming does He here speak.
What then? Did they not see Him after that time? But He does not mean that specific hour when He says "henceforth," but rather the time leading up to His crucifixion.
What then? Did they not see Him from that time? But it is not that hour which He means in saying, Henceforth, but the time up to His crucifixion.
Since they were constantly accusing Him of being some kind of rival God and an enemy of God, He moves them to love Him by showing Himself to be in complete agreement with His Father, and He shows that He is the same one who was present in the prophets. This is why He uses the same words the prophets used.
For since they were forever accusing Him of this, that He was a kind of rival God, and a foe to God, He moves them to love Him by this, namely, by showing Himself to be of one accord with His Father; and He indicates Himself to be the same that was in the prophets. Wherefore also He uses the same words as did the prophets.
Through these statements He pointed to both His resurrection and His second coming, and made it clear even to those who completely refused to believe that they would certainly worship Him at that time. And how did He make this clear? By speaking of many things that would happen first: that He would send prophets, that they would kill them, that these things would happen in the synagogues, that they would suffer the most extreme hardships, that their house would be left desolate, that they would endure things more terrible than anything before, things that had never been endured previously. For all these things are sufficient to provide even the most foolish and argumentative people with clear proof of what would happen at His coming.
And by these He intimated both His resurrection, and His second coming, and made it plain even to the utterly unbelieving, that then most surely they should worship Him. And how did He make this plain? By speaking of many things that were first to be, that He should send prophets, that they should kill them; that it should be in the synagogues; that they should suffer the utmost extremities; that their house should be left desolate; that they should undergo things more grievous than any, and such as never were undergone before. For all these things are enough to furnish even to the most senseless and contentious a clear proof of that which should come to pass at His coming.
For I will ask them: Did He send the prophets and wise men? Did they kill them in their synagogue? Was their house left desolate? Did all the vengeance come upon that generation? It is completely clear that this happened, and no one denies it. Just as all these things came to pass, so will those other things also come to pass, and most certainly they will submit at that time.
For I will ask them, Did He send the prophets and wise men? Did they slay them in their synagogue? Was their house left desolate? Did all the vengeance come upon that generation? It is quite plain that it was so, and no man gainsays it. As then all these things came to pass, so shall those also come to pass, and most surely they shall submit then.
They will gain no benefit or defense from this, just as those who repent of their way of life at that time will gain none either.
But they shall derive thence no advantage in the way of defense, as neither will they who repent of their course of life then.
So let us practice what is good while there is time. For just as they will get no benefit from their knowledge from that point on, neither will we ourselves benefit from our repentance for our wickedness. For nothing more will remain for the pilot when the ship has sunk in the sea because of his negligence, nor for the physician when the sick man has died. Rather, each of these must plan and carry out everything before the end, so as to fall into no danger or disgrace. But after that point, everything is useless.
Wherefore let us, while it is time, practise what is good. For like as they henceforth derived no advantage from their knowledge, even so neither shall we ourselves from our repentance for our wickedness. For neither to the pilot, when the bark is sunk in the sea from his remissness, will there remain anything more; nor to the physician, when the sick man is gone; but each of these must before the end devise, and execute all things, so as to be involved in no danger, nor shame; but after this, all is unprofitable.
Let us also, then, while we are sick, call for physicians and spend money and apply constant effort, so that having recovered from our illness, we may leave this life in health.
Let us also then, while in sickness, send for physicians, and lay out money, and exert unceasing diligence, that having risen up from our affliction, we may depart hence in health.
We should show as much care for ourselves when our soul is diseased as we show for our servants when their bodies are sick. We are closer to ourselves than to our servants, and our souls are more essential than those bodies, yet it would be good if we showed at least the same level of diligence. For if we do not do this now, once we have departed, we will no longer be able to obtain anything by way of excuse.
And as much care as we exert about our servants, when their bodies are sick, so much let us show forth upon ourselves, when our soul is diseased. And indeed we are nearer to ourselves than our servants, and our souls are more necessary than those bodies, but nevertheless it were well if we exert at least an equal diligence. For if we do not this now, when gone, thenceforth we may obtain nothing more in the way of plea.
Who is so wretched, one might ask, as not to show even this much concern? But here is the remarkable thing: we hold ourselves in such low esteem that we despise ourselves more than we do our servants. When our servants are sick with a fever, we send for physicians and set up a separate area in the house, and we force them to follow the doctor's orders. If they neglect these orders, we are angry with them, and we assign people to watch over them who will not allow them to indulge their cravings, even if they want to. And if those caring for these sick servants say that expensive medicines must be obtained, we agree. Whatever they prescribe, we obey, and we pay them for giving these instructions.
4. Who is so wretched, one may say, as not to show even as much thought as this? Why this is the marvellous thing, that we are held in so little esteem with our ownselves, that we despise ourselves more than our servants. For when our servants are sick of a fever, we send for physicians, and make a separation in the house, and compel them to obey the laws of that art; and if these are neglected, we are displeased with them, and set persons to watch them, who will not, even should they wish them, suffer them to satiate their desire; and if they who have the care of these persons should say, that medicines must be procured at great cost, we yield; and whatsoever they may enjoin, we obey, and we pay them hire for these injunctions.
But when we are sick (or rather, there is no time when we are not sick), we don't even call in the physician or spend any money. Instead, we treat our soul as though it were some criminal, enemy, or foe, and completely neglect it. I say these things not to criticize our care for our servants, but because I think we should at least show as much care for our souls. And how should we do this? someone may ask. Show your soul to Paul when it is ill; call in Matthew; let John sit beside it. Hear from them what we ought to do when the soul is in this condition—they will certainly tell you and will not hide anything. For they are not dead, but alive and speaking. But does the soul pay no attention to them, being weighed down by the fever? Then you must compel it and awaken its reasoning power. Call in the prophets. There is no need to pay money to these physicians, for they themselves demand no fee, nor do they force you into expense for the medicines they prepare, except for almsgiving. In everything else they actually increase your possessions. For instance, when they require you to be temperate, they free you from inappropriate and wasteful expenses. When they tell you to abstain from drunkenness, they make you wealthier. Do you see the skill of these physicians, who besides health also supply you with riches? Therefore sit down with them and learn from them the nature of your disease. For instance, do you love wealth and greedy gain, just as someone with a fever craves water? Listen then to their warnings. For just as the physician says to you, "If you satisfy your desire, you will die and suffer this or that," even so Paul says: "They that will be rich, fall into temptation, and a snare of the devil, and into foolish and hurtful lusts, which drown men in destruction and perdition."
But when we are sick (or rather there is no time when we are not sick), we do not so much as call in the physician, we do not lay out money, but as though some ruffian, and enemy, and foes were concerned, so do we disregard our soul. And these things I say, not finding fault with our attention towards our servants, but thinking it meet to take at least as much care of our souls. And how should we do? One may say. Show it to Paul when ill; call in Matthew; let John sit by it. Hear from them, what we ought to do that is thus ill, they will surely tell, and will not conceal. For they are not dead, but live and speak. But does the soul take no heed to them, being weighed down by the fever? Do thou compel it, and awaken its reasoning power. Call in the prophets. There is no need to pay money to these physicians, for neither do they themselves demand hire for themselves, nor for the medicines which they prepare do they drive you to the necessity of expense, except for almsgiving; but in everything else they even add to your possessions; as, for instance, when they require you to be temperate, they deliver you from unseasonable and wrong expenses; when they tell you to abstain from drunkenness, they make you wealthier. Do you see the skill of physicians, who besides health, are supplying you also with riches? Sit down therefore by them, and learn of them the nature of your disease. For instance, do you love wealth, and greedy gain, like as the fevered love water? Listen at any rate to their admonitions. For like as the physician says to you, If you will gratify your desire, you will perish, and undergo this or that; even so also Paul: They that will be rich, fall into temptation, and a snare of the devil, and into foolish and hurtful lusts, which drown men in destruction and perdition. 1 Timothy 6:9
But are you impatient? Listen to him saying, "Yet a little while, and He that comes will come, and will not tarry" (Hebrews 10:37). "The Lord is at hand, be careful for nothing" (Philippians 4:5-6), and again, "The fashion of this world passes away" (1 Corinthians 7:31).
But are you impatient? Hear him saying, Yet a little while, and He that comes will come, and will not tarry. Hebrews 10:37 The Lord is at hand, be careful for nothing; Philippians 4:5-6 and again, The fashion of this world passes away. 1 Corinthians 7:31
He doesn't just give commands, but also offers comfort, as a good physician should. And just as doctors substitute one thing for another when they need to avoid harmful cold remedies, so he redirects the desire in a different direction. Do you want to be rich, he says? Then be rich in good works. Do you want to store up treasure? I don't forbid it at all—just store it up in Heaven.
For neither does he command only, but also soothes, as a physician should. And like as they devise some other things in the place of cold things, so does this man draw off the desire another way. Do you wish to be rich, says he; let it be in good works. Do you desire to lay up treasure? I forbid it not at all; only let it be in Heaven.
Just as a physician explains that cold things are harmful to teeth, nerves, and bones, so Paul also—though more briefly, being mindful of brevity—yet far more clearly and powerfully, says, "For the love of money is the root of all evils."
And like as the physician says, that what is cold is hurtful to teeth, to nerves, to bones; so he too, more briefly indeed, as heedful of brevity, yet far more, clearly and more powerfully, says, For the love of money is the root of all evils. 1 Timothy 6:10
What should one use instead? He tells us this as well: contentment rather than greed. For he says, "godliness with contentment is great gain." But if you are dissatisfied and desire more, and are not yet able to cast away all unnecessary things, he also tells the person who suffers from this condition how he should handle these things. Those who rejoice in wealth should be as though they do not rejoice; those who have possessions, as though they do not possess them; and those who use this world, as though not misusing it.
Of what then should one make use? He tells this also: of contentedness instead of covetousness. For contentment, he says, with godliness is great gain. 1 Timothy 5:6 But if you are dissatisfied, and desirest more, and art not yet equal to cast away all superfluous things, he tells also him that is thus diseased, how he ought to handle these things too. That they that rejoice in wealth, be as though they rejoiced not; and they that have, as though they possessed not; and they that use this world, as not abusing it. 1 Corinthians 7:30-31
Do you see what kind of things he commands? Do you want to bring in another physician as well? To me at least it seems good. For these physicians are not like those who treat the body, who often, while competing with one another, overwhelm the sick person. But these are not like that, for they focus on the health of the sick, not on their own vainglory. So do not be afraid of having many of them; one Master speaks through all of them, that is, Christ.
Do you see what manner of things he enjoins? Will you call in also another physician besides? To me at least it seems well. For neither are these physicians like those of the body, who often, while vying one with another, overwhelm the sick man. But not so these, for they have regard to the health of the sick, not to their own vainglory. Be not then afraid of the number of them; one Master speaks in all, that is, Christ.
Look, for example, at another person coming in and saying harsh things about this disease—or rather, it's the Master speaking through him: "You cannot serve God and mammon" (Matthew 6:24). Yes, he says, but how will these things happen? How can we stop desiring? From this we can learn this as well. And how will we know? Listen to him saying this too: "Do not lay up for yourselves treasures on earth, where moth and rust corrupt, and where thieves break through and steal" (Matthew 6:19).
5. See, for instance, another again entering in, and saying severe things concerning this disease, or rather it is the Master by him; For you cannot serve God and mammon. Matthew 6:24 Yea, says he, and how will these things be? How shall we cease from the desire? Hence may we learn this also. And how shall we know? Hear him saying this too: Lay not up for yourselves treasures upon the earth, where moth and rust does corrupt, and where thieves break through and steal. Matthew 6:19
Do you see how, by pointing to that place and to the things that decay here, He draws people away from this earthly desire and fixes them on Heaven, where everything is secure? For if you transfer your wealth to where neither rust nor moth corrupts, nor thieves break through and steal, you will both drive out this disease and establish your soul in the greatest abundance.
Do you see how by the place, by the things that waste there, He draws men off from this desire that is here, and rivets them to Heaven, where all things are impregnable? For if you transfer your wealth there where neither rust nor moth corrupts, nor thieves break through and steal, you will both expel this disease, and establish your soul in the greatest abundance.
And along with what we have said, He brings forward an example as well, to teach you moderation. Just as a physician, to alarm a sick person, says that someone died from drinking cold water, so He also brings in the rich man, laboring and longing for life and health, but unable to attain it because he had set his heart on covetousness, and going away empty. Besides this man, another is shown to you again by another evangelist—the one who was in torment and could not obtain even a drop of water. Then, showing that His commands are easy, He says, "Behold the fowls of the air." But being compassionate, He does not allow even the rich to despair. For the things which are impossible with men are possible with God, He says. For even if you are rich, the physician is able to cure you. For it was not wealth itself that He took away, but being a slave of riches and a lover of greedy gain.
And together with what we have said, He brings forward an example also to teach you moderation. And like as the physician, to alarm the sick man says, that such a one died from the use of cold water; so does He also bring in the rich man, Matthew 19:16 laboring indeed, and longing for life and health, but not able to attain thereto, because of having set his heart on covetousness, but going away empty. And besides this man, another is shown to you again by another evangelist, he that was in torment, Luke 16:24-26 and was not master so much as of a drop of water. Then showing that His injunctions are easy, He says, Behold the fowls of the air. Matthew 6:26 But being compassionate, He suffers not even the rich to despair. For the things which are impossible with men, are possible with God, Luke 18:27 says He. For though thou be rich, the physician is able to cure you. For neither was it wealth that He took away, but to be slave of riches, and a lover of greedy gain.
How then is it possible for the rich man to be saved? By possessing his goods in common with those who are in need, being like Job was, and rooting out from his soul the desire for more, and in no way going beyond what he truly needs.
How then is it possible for the rich man to be saved. By possessing his goods in common with them that are in need, being such as Job was, and exterminating out of his soul the desire of more, and in no points going beyond real need.
He shows you, along with these examples, this same tax collector who was severely oppressed by the fever of covetousness, yet was quickly set free from it. For what is more sordid than a tax collector? Nevertheless, the man became indifferent to wealth by obeying the laws of the physician. For indeed He has as His disciples such persons as these, who were sick with the same diseases as we are, and who have recovered their health quickly. And He shows us each one, so that we may not despair. See at least this tax collector. Mark again another, a chief of the tax collectors, who promised fourfold restitution for all that he had extorted, and half of all that he possessed, so that he might receive Jesus.
He shows you together with these this selfsame publican also, that was grievously oppressed by the fever of covetousness, quickly set free from it. For what more sordid than a publican? Nevertheless, the man became indifferent to wealth from obeying the laws of the physician. For indeed He has for His disciples such persons as these, that were sick of the same diseases as we are, and have recovered their health quickly. And He shows us each, in order we may not despair. See at least this publican. Mark again another, a chief of the publicans, who promised four fold indeed for all that he had extorted, and the half of all that he possessed, that he might receive Jesus.
But are you burning with an intense desire for riches? Have the possessions of all people instead of your own. For indeed I give you, He says, more than you seek, by opening to you the houses of the wealthy throughout the world. For whoever has forsaken father or mother, or lands, or house, will receive a hundredfold. In this way you will not only enjoy more abundant possessions, but you will also remove this painful thirst altogether, and will endure all things easily—so far from desiring more that you will often not even seek necessary things. In this way Paul suffers hunger and is honored more than when he ate. Just as a wrestler, when competing and winning crowns, would not choose to give up and be at rest, and a merchant who has undertaken sea voyages would not desire to be idle afterward.
But are you on fire with exceeding desire for riches. Have the possessions of all men instead of your own. For indeed I give you, He says, more than you seek, in opening to you the houses of the wealthy throughout the world. For whosoever has forsaken father or mother, or lands, or house, shall receive an hundredfold. Matthew 19:29 Thus will you not enjoy more abundant possessions only, but you will even remove this grievous thirst altogether, and will endure all things easily, so far from desiring more, not seeking often even necessary things. Thus does Paul suffer hunger, and is held in honor more than when he ate. Forasmuch as a wrestler also, when striving, and winning crowns, would not choose to give up and to be in repose; and a merchant who has entered on sea voyages would not desire to be afterwards in idleness.
If we then taste spiritual fruits as we ought, we will no longer consider present things to be anything at all, being seized by desire for the things to come as if by some most noble intoxication.
And we therefore, if we should taste as we ought of spiritual fruits, shall thenceforth not even account the things present to be anything, being seized by the desire of the things to come as with some most noble intoxication.
Let us taste these spiritual fruits so that we may be freed from the chaos of present things and may reach the good things to come, through the grace and love for humanity of our Lord Jesus Christ, to whom be the glory and the power, now and always, forever and ever. Amen.
Let us taste of them, therefore, that we may both be delivered from the turmoil of the things present, and may attain the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be the glory and the might, now and ever, and world without end. Amen.