Opening
Matthew 26:67-68.
Matthew 26:67-68.
Then they spit in His face, struck Him with their fists, and others slapped Him with the palms of their hands, saying, "Prophesy to us, you Christ, who is the one who struck you?"
Then did they spit in His face, and buffeted Him, and others smote Him with the palms of their hands, saying, Prophesy unto us, you Christ, who is he that smote you?
Why did they do these things when they were about to put Him to death? What need was there for this mockery? They did this so that you might learn from everything about their lack of self-control, and that having captured Him like prey, they displayed their intoxication in this way and gave free rein to their madness. They turned this into a celebration, attacking Him with pleasure and revealing their murderous nature.
Wherefore did they these things, when they were to put Him to death? What need of this mockery? That you might learn their intemperate spirit by all things, and that having taken Him like a prey, they thus showed forth their intoxication, and gave full swing to their madness; making this a festival, and assaulting Him with pleasure, and showing forth their murderous disposition.
But I ask you to admire the self-control of the disciples and the exactness with which they relate these things. This clearly shows their disposition to love the truth, because they report with complete truthfulness the things that seem disgraceful, hiding nothing and feeling no shame about them. Rather, they consider it very great glory—as indeed it was—that the Lord of the universe should endure to suffer such things for us. This demonstrates both His unutterable tenderness and the inexcusable wickedness of those men who had the heart to do such things to Him who was so mild and meek, and who was charming them with words that were enough to change a lion into a lamb. For He failed in nothing when it came to gentleness, nor did they fail in insolence and cruelty in what they did and what they said. All these things the prophet Isaiah foretold, proclaiming them beforehand and indicating all this insolence with one word. For he says, "Just as many were astonished at you, so shall your form be held inglorious by men, and your glory by the sons of men."
But admire, I pray you, the self command of the disciples, with what exactness they relate these things. Hereby is clearly shown their disposition to love the truth, because they relate with all truthfulness the things that seem to be opprobrious, disguising nothing, nor being ashamed thereof, but rather accounting it very great glory, as indeed it was, that the Lord of the universe should endure to suffer such things for us. This shows both His unutterable tenderness, and the inexcusable wickedness of those men, who had the heart to do such things to Him that was so mild and meek, and was charming them with such words, as were enough to change a lion into a lamb. For neither did He fail in any things of gentleness, nor they of insolence and cruelty, in what they did, in what they said. All which things the prophet Isaiah foretold, thus proclaiming beforehand, and by one word intimating all this insolence. For like as many were astonished at you, he says, so shall your form be held inglorious of men, and your glory of the sons of men.
For what could equal this insolence? On that face which the sea, when it saw it, had reverenced, from which the sun, when it beheld it on the cross, turned away its rays—they spat and struck it with the palms of their hands, and some struck the head, giving full expression in every way to their own madness. For they inflicted the blows that are most insulting of all: buffeting, striking with the palms of their hands, and to these blows adding the insult of spitting at Him. And they spoke words full of mockery, saying, "Prophesy to us, Christ! Who is it that struck you?"—because the crowd called Him a prophet.
For what could be equal to this insolence? On that face which the sea, when it saw it, had reverenced, from which the sun, when it beheld it on the cross, turned away his rays, they did spit, and struck it with the palms of their hands, and some upon the head; giving full swing in every way to their own madness. For indeed they inflicted the blows that are most insulting of all, buffeting, smiting with the palms of their hands, and to these blows adding the insult of spitting at Him. And words again teeming with much derision did they speak, saying, prophesy unto us, thou Christ, who is he that smote you? because the multitude called Him a prophet.
But another passage in Luke 22:64 says that they covered His face with His own garment and did these things as though they had captured some worthless and despicable person. And not only free people but slaves as well behaved without restraint in this way toward Him at that time.
But another Luke 22:64 says, that they covered His face with His own garment, and did these things, as though they had got in the midst of them some vile and worthless fellow. And not freemen only, but slaves also were intemperate with this intemperance towards Him at that time.
Let us read these things constantly, let us hear them properly, let us write them on our minds, for these are our honors. I take pride in these things—not only in the thousands of dead whom He raised, but also in the sufferings He endured. Paul puts these things forward in every way: the cross, the death, the sufferings, the insults, the abuse, the mockery. And now he says, "Let us go out to Him bearing His reproach" (Hebrews 13:13), and now, "who for the joy that was set before Him endured the cross, despising the shame" (Hebrews 12:2).
These things let us read continually, these things let us hear aright, these things let us write in our minds, for these are our honors. In these things do I take a pride, not only in the thousands of dead which He raised, but also in the sufferings which He endured. These things Paul puts forward in every way, the cross, the death, the sufferings, the revilings, the insults, the scoffs. And now he says, let us go forth unto Him bearing His reproach; Hebrews 13:13 and now, who for the joy that was set before Him endured the cross, despising the shame. Hebrews 12:2
Now Peter was sitting in the courtyard outside, and a servant girl came up to him, saying, "You also were with Jesus of Galilee." But he denied it in front of everyone, saying, "I don't know what you're talking about." When he had gone out to the gateway, another servant girl saw him and said, "This man was also with Jesus of Nazareth." And again he denied it with an oath. After a little while, those who were standing nearby came up and said to Peter, "Surely you are one of them too, because your accent gives you away." Then he began to curse and to swear, "I don't know the man." Immediately the rooster crowed. Peter remembered the words Jesus had spoken: "Before the rooster crows, you will deny me three times." And he went out and wept bitterly.
Now Peter sat in the court outside; and a damsel came to him, saying, you also were with Jesus of Galilee. But he denied before them all, saying, I know not what you say. And when he had gone out into the porch, another maid saw him, and says, this man also was there with Jesus of Nazareth. And again he denied with an oath. And after a while came to him they that stood by, and said to Peter, surely you also are one of them, for your speech betrays you. Then he began to curse and to swear, I know not the man. And immediately the cock crowed. And Peter remembered the words of Jesus, which said, before the cock crow, you shall deny me thrice. And he went out, and wept bitterly.
Oh, what strange and wonderful events! When he saw his master simply being arrested, he was so passionate that he both drew his sword and cut off the man's ear. But when it would have been natural for him to be more indignant, inflamed, and burning with anger—hearing such insults—then he becomes a denier. For who would not have been driven to fury by what was happening then? Yet the disciple, overcome by fear, far from showing indignation, actually denies Christ and cannot even endure the threat of a wretched and lowly girl. And not just once, but a second and third time he denies him, and within a short time. And not even before judges, for it was outside—when he had gone out into the porch, they asked him, and he did not even quickly come to realize his fall. And Luke says this (Luke 22:61), namely, that Christ looked at him, showing that he not only denied him but was not even brought to remembrance from within, even though the rooster had crowed. But he needed a further reminder from his master, and his look served him instead of a voice—so completely was he filled with fear.
Oh strange and wonderful acts! When indeed he saw his master seized only, he was so fervent as both to draw his sword, and to cut off the man's ear; but when it was natural for him to be more indignant, and to be inflamed and to burn, hearing such revilings, then he becomes a denier. For who would not have been inflamed to madness by the things that were then done? Yet the disciple, overcome by fears, so far from showing indignation, even denies, and endures not the threat of a miserable and mean girl, and not once only, but a second and third time does he deny Him; and in a short period, and not so much as before judges, for it was without for when he had gone out into the porch, they asked him, and he did not even readily come to a sense of his fall. And this Luke says, Luke 22:61 namely, that Christ looked on him showing that he not only denied Him, but was not even brought to remembrance from within, and this though the cock had crowed; but he needed a further remembrance from his master, and His look was to him instead of a voice; so exceedingly was he full of fear.
But Mark says that when Peter had denied Jesus once, the cock crowed for the first time, but when he had denied him three times, it crowed for the second time. Mark reports more precisely the disciple's weakness and the fact that he was utterly paralyzed by fear. He learned these details from his master, Peter himself, for he was a follower of Peter. In this respect, one would marvel at Mark all the more, because far from concealing his teacher's faults, he recounted them more clearly than the other Gospel writers did, for this very reason—that he was Peter's disciple.
But Mark says, that when he had once denied, then first the cock crew, but when thrice, then for the second time; for he declares more particularly the weakness of the disciple, and that he was utterly dead with fear; having learned these things of his master 1 Peter 5:13 himself, for he was a follower of Peter. In which respect one would most marvel at him, that so far from hiding his teacher's faults, he declared it more distinctly than the rest, on this very account, that he was his disciple.
How then is what is said true, when Matthew affirms that Christ said, "Verily I say unto you, that before the cock crow you shall deny me thrice," and Mark declares after the third denial that "the cock crew the second time"? Yet most certainly it is both true and in harmony. For because at each crowing the cock is accustomed to crow both a third and a fourth time, Mark, to show that not even the sound checked him and brought him to recollection, says this. So that both things are true. For before the cock had finished the one crowing, he had denied a third time. And not even when reminded of his sin by Christ did he dare to weep openly, lest he should be betrayed by his tears, but he went out and wept bitterly.
2. How then is what is said true, when Matthew affirms that Christ said, Verily I say unto you, that before the cock crow you shall deny me thrice; Matthew 26:34 and Mark declares after the third denial, that The cock crew the second time? Mark 14:72 Nay, most certainly is it both true and in harmony. For because at each crowing the cock is wont to crow both a third and a fourth time, Mark, to show that not even the sound checked him, and brought him to recollection says this. So that both things are true. For before the cock had finished the one crowing, he had denied a third time. And not even when reminded of his sin by Christ did he dare to weep openly, lest he should be betrayed by his tears, but he went out, and wept bitterly.
When day came, they led Jesus from Caiaphas to Pilate. Because they wanted to put Him to death but were unable to do so themselves because of the feast, they brought Him to the governor.
And when it was day, they led away Jesus from Caiaphas to Pilate. For because they were desirous to put Him to death, but were not able themselves because of the feast, they lead Him to the governor.
Notice, I ask you, how the action was pressed forward so that it would happen during the feast. For this is how it was prefigured from the beginning.
But mark, I pray you, how the act was forced on, so as to take place at the feast. For so was it typified from the first.
Then Judas, who had betrayed him, when he saw that Jesus was condemned, repented and brought back the thirty pieces of silver.
Then Judas, which had betrayed him, when he saw that He was condemned, repented, and brought again the thirty pieces of silver.
This charge applied to both Judas and to these men. It was against Judas not because he repented, but because he did so late and slowly, and he condemned himself—for he himself confessed that he had betrayed Jesus. And it was against them because, even though they had the power to reverse their decision, they did not repent.
This was a charge both against him, and against these men; against him, not because he repented, but because he did so, late, and slowly, and became self-condemned (for that he delivered Him up, he himself confessed); and against them, for that having the power to reverse it, they repented not.
But notice when he feels remorse. It is when his sin was completed and had reached its accomplishment. For the devil is like this: he does not allow those who are not watchful to see the evil beforehand, lest the one he has captured should repent. Certainly, when Jesus was saying so many things, he was not influenced, but when his offense was completed, then repentance came upon him—and not profitably even then. For to condemn it, to throw down the pieces of silver, and to disregard the Jewish people were all acceptable things; but to hang himself, this again was unpardonable, and a work of an evil spirit. For the devil led him out of his repentance too soon, so that he should gain no fruit from it, and carries him off by a most disgraceful death, one visible to all, having persuaded him to destroy himself.
But mark, when it is that he feels remorse. When his sin was completed, and had received an accomplishment. For the devil is like this; he suffers not those that are not watchful to see the evil before this, lest he whom he has taken, should repent. At least, when Jesus was saying so many things, he was not influenced, but when his offense was completed, then repentance came upon him; and not then profitably. For to condemn it, and to throw down the pieces of silver, and not to regard the Jewish people, were all acceptable things; but to hang himself, this again was unpardonable, and a work of an evil spirit. For the devil led him out of his repentance too soon, so that he should reap no fruit from thence; and carries him off, by a most disgraceful death, and one manifest to all, having persuaded him to destroy himself.
But notice, I ask you, how the truth shines forth from every direction, even through what the adversaries both do and experience. Indeed, even the very end of the traitor silences those who had condemned Him, and leaves them without even a trace of an excuse, however shameless it might be. For what could they possibly say when the traitor is shown to pass such a judgment on himself?
But mark, I pray you, the truth shining forth on every side, even by what the adversaries both do and suffer. For indeed even the very end of the traitor stops the mouths of them that had condemned Him, and suffers them not to have so much as any shadow of an excuse, that is surely shameless. For what could they have to say, when the traitor is shown to pass such a sentence on himself.
Let's look at what the text actually says. He brought the thirty pieces of silver back to the chief priests and said, "I have sinned in that I have betrayed innocent blood." They replied, "What is that to us? See to that yourself." He threw down the pieces of silver in the temple, left, and went and hanged himself.
But let us see also the words, what is said; He brought again the thirty pieces of silver to the chief priests, and says, I have sinned in that I have betrayed innocent blood. And they said, what is that to us? See thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
Judas could not bear his conscience tormenting him. But notice, I ask you, that the Jews were suffering the same things. For they too, when they should have been corrected by what they suffered, did not stop until they had completed their sin. Judas's sin was already complete, since it was a betrayal, but theirs was not yet. But when they too had finished theirs and had nailed Him to the cross, then they also became troubled. At one time they were saying, "Do not write, 'This is the King of the Jews'" (and yet why are you afraid? Why are you troubled by a dead body nailed to a cross?). At another time they set a guard over Him, saying, "Otherwise His disciples might steal Him away and say that He has risen again, and the last deception will be worse than the first." And yet if they did it, the thing would be refuted if it were not true. But how could they say this, when they did not even dare to stand their ground when He was arrested? Even the chief among them denied Him three times, unable to endure a servant girl's accusation. But, as I said, the chief priests were now troubled, for they knew the act was a violation of the law—this is clear from their saying, "See to that yourself."
For neither could he bear his conscience scourging him. But mark, I pray you, the Jews too suffering the same things. For these men also, when they ought to have been amended by what they suffered, do not stop, until they have completed their sin. For his sin had been completed, for it was a betrayal; but theirs not yet. But when they too had accomplished theirs, and had nailed Him to the cross then they also are troubled; at one time saying, Write not, this is the king of the Jews John 19:21 (and yet why are you afraid? Why are you troubled at a dead body that is nailed upon the cross?); at another time they guard over Him, saying, Lest His disciples steal Him away, and say that He is risen again; so the last error shall be worse than the first. And yet if they do it, the thing is refuted, if it be not true. But how should they say so, which did not dare so much as to stand their ground, when He was seized; and the chief of them even thrice denied Him, not bearing a damsel's threat. But, as I said, the chief priests were now troubled; for that they knew the act was a transgression of the law is manifest, from their saying, See thou to that.
Listen, you who are greedy for money, think about what happened to him. He lost the money, committed the sin, and destroyed his own soul all at the same time. That is how tyrannical greed is. He did not enjoy the money, neither this present life nor the life to come, but lost everything at once. And having gained a bad reputation even with those very men, he hanged himself.
Hear, you covetous, consider what befell him; how he at the same time lost the money, and committed the sin, and destroyed his own soul. Such is the tyranny of covetousness. He enjoyed not the money, neither the present life, nor that to come, but lost all at once, and having got a bad character even with those very men, so hanged himself.
But, as I said, after the act, then some see clearly. See at any rate these men too for a time not willing to have a clear perception of the fact, but saying, "See thou to that"—which thing of itself is a most heavy charge against them. For this is the language of men bearing witness to their own daring and their own transgression, but intoxicated by their passion, and not willing to stop their satanical attempts, but senselessly wrapping themselves up in a veil of feigned ignorance.
But, as I said, after the act, then some see clearly. See at any rate these men too for a time not willing to have a clear perception of the fact, but saying, See thou to that: which thing of itself is a most heavy charge against them. For this is the language of men bearing witness to their daring and their transgression, but intoxicated by their passion, and not willing to forbear their satanical attempts, but senselessly wrapping themselves up in a veil of feigned ignorance.
For if these things had been said after the crucifixion and his killing, truly even then the statement would have made no reasonable sense, though it would not have condemned them as much. But now, while still having him in your own hands and having the power to release him, how could you say these things? For this defense would be a most severe accusation against you. How? And in what way? Because while throwing the entire blame on the traitor (for they say, "See thou to that"), even though they were able to free themselves from this murder of Christ, they abandoned the traitor and pressed the crime even further, adding the cross to the betrayal. For what prevented them, when they said to him "See thou to that," from stopping the criminal act themselves? But now they even do the opposite, adding murder to it, and in everything, both by what they do and by what they say, entangling themselves in unavoidable evils. For indeed after these things, when Pilate left it to them, they chose the robber to be released rather than Jesus; but him who had done no wrong and had even given them so many benefits, they killed.
For if indeed these things had been said after the crucifixion, and His being slain, of a truth even then the saying would have had no reasonable meaning, nevertheless it would not have condemned them so much; but now having Him yet in your own hands, and having power to release Him, how could ye be able to say these things? For this defense would be a most heavy accusation against you. How? And in what way? Because while throwing the whole blame upon the traitor (for they say, See thou to that), being able to have set themselves free from this murder of Christ, they left the traitor, and even pressed the crime further, adding the cross to the betrayal. For what hindered them, when they said to him, See thou to that, themselves to forbear the criminal act? But now they even do the contrary, adding to it the murder and in every thing, both by what they do, and by what they say, entangling themselves in inevitable ills. For indeed after these things, when Pilate left it to them, they choose the robber to be released rather than Jesus; but Him that had done no wrong, but had even conferred on them so many benefits, they slew.
What then did that man do? When he saw that his efforts were useless and that they would not agree to take back the pieces of silver, he threw them down in the temple and went and hanged himself. And the chief priests took the pieces of silver and said, "It is not lawful to put them into the treasury, because it is the price of blood." And they consulted together and bought with them the potter's field to bury strangers in. Therefore that field was called the field of blood, to this day. Then was fulfilled what was spoken by Jeremiah the prophet, saying, "And they took the thirty pieces of silver, the price of Him that was valued, and gave them for the potter's field, as the Lord appointed me."
3. What then did that man? When he saw that he was laboring to no profit, and that they would not consent to receive the pieces of silver, he cast them down in the temple, and went and hanged himself. And the chief priests took the pieces of silver, and said, it is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field to bury strangers in. Wherefore that field was called, the field of blood, unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, and they took the thirty pieces of silver, the price of Him that was valued, and gave them for the potter's field, as the Lord appointed me.
Do you see them condemned again by their own conscience? Because they knew they had been paying for murder, they did not put the money into the treasury but instead bought a field to bury strangers in. This also became a witness against them and proof of their treason. For the name of the place proclaimed their bloodguilt more clearly than a trumpet. They did not do this randomly, but after taking counsel, and in every case in the same way, so that no one would be free from the deed, but all would be guilty. But the prophecy foretold these things long ago. Do you see that not only the apostles but also the prophets declared exactly those things that were matters of reproach, and in every way proclaimed the passion and indicated it beforehand?
Do you see them again self-condemned by their conscience? For because they knew that they had been buying the murder, they put them not into the treasury, but bought a field to bury strangers in. And this also became a witness against them, and a proof of their treason. For the name of the place more clearly than a trumpet proclaimed their blood- guiltiness. Neither did they it at random, but having taking counsel, and in every case in like manner, so that no one should be clear of the deed, but all guilty. But these things the prophecy foretold from of old. Do you see not the apostles only, but the prophets also declaring exactly those things which were matters of reproach, and every way proclaiming the passion, and indicating it beforehand?
This happened to the Jews without them realizing it. If they had thrown the money into the treasury, what they had done would not have been so clearly revealed. But by purchasing a field, they made everything obvious even to later generations.
This was the case with the Jews without their being conscious of it. For if they had cast it into the treasury, the thing would not have been so clearly discovered; but now having bought a piece of ground, they made it all manifest even to subsequent generations.
Listen, all of you who think you can do good works from the proceeds of murders and take payment for people's lives. These acts of almsgiving are Jewish in character, or rather they are Satanic. For there are, yes there are even now, those who violently seize countless things belonging to others and think that everything is excused if they throw in ten or a hundred gold coins.
Hear ye as many as think to do good works out of murders, and take a reward for the lives of men. These almsgiving are Judaical, or rather they are Satanical. For there are, there are now also they, that take by violence countless things belonging to others, and think that an excuse is made for all if they cast in some ten or a hundred gold pieces.
About those the prophet also says, "You covered my altar with tears." Christ does not want to be fed by greed. He does not accept this kind of food. Why do you insult your Lord by offering him unclean things? It is better to leave people to starve than to feed them from these sources. The first would be the action of a cruel person, but this is the action of someone both cruel and insolent. It is better to give nothing than to give what belongs to one group of people to others. Tell me, if you saw two people, one naked and one with a garment, and then you stripped the one who had the garment to clothe the naked person, wouldn't you have committed an injustice? Surely this is obvious to everyone. But if when you give everything you have taken to another person, you have committed an injustice and not shown mercy, then when you don't even give a small portion of what you steal and call the deed almsgiving, what kind of punishment will you face? For if people offering lame animals were blamed, what favor will you receive for doing things even worse? For if a thief, making restitution to the owner himself, still commits an injustice—and commits such an injustice that only by adding back fourfold does he barely clear the charge against himself, and this was under the old covenant—then what about the person who is not stealing but taking by violence, and not even giving to the one who was robbed but to someone else instead, and not giving fourfold but not even half, and moreover not living under the old dispensation but under the new? Consider how much fire he is heaping up on his own head. And if he does not yet suffer his punishment, for this very reason I say bewail him, for he is storing up greater wrath against himself unless he repents. For what? "Do you think," he says, "that they alone were sinners on whom the tower fell down? No, I say to you, but unless you repent, you also will suffer the same things."
Touching whom also the prophet says, You covered my altar with tears. Malachi 2:13 Christ is not willing to be fed by covetousness, He accepts not this food. Why do you insult your Lord, offering Him unclean things? It is better to leave men to pine with hunger, than to feed them from these sources. That was the conduct of a cruel man, this of one both cruel and insolent. It is better to give nothing, than to give the things of one set of persons to others. For tell me, if you saw any two persons, one naked, one having a garment, and then having stripped the one that had the garment, thou were to clothe the naked, would you not have committed an injustice? It is surely plain to every one. But if when you have given all that you have taken to another, you have committed an injustice, and not shown mercy; when you give not even a small portion of what you rob, and callest the deed alms, what manner of punishment will you not undergo? For if men offering lame brutes were blamed, what favor will you obtain doing things more grievous? For if the chief, making restitution to the owner himself, still does an injustice, and so does an injustice, as by adding fourfold scarcely to do away the charge against himself, and this under the old covenant; Exodus 22:1 he that is not stealing, but taking by violence, and not even giving to him that is robbed, but instead of him to another; nor yet giving fourfold, but not so much as the half; and moreover not living under the old dispensation, but under the new; consider how much fire he is heaping together upon his own head. And if he do not as yet suffer his punishment, for this self-same thing I say bewail him, for he is treasuring up against himself a greater wrath, unless he repent. For what? Think ye, says He, that they alone were sinners upon whom the tower fell down? Nay, I say unto you, but except ye repent, you also shall suffer the same things.
Let us repent, then, and give alms that are pure from covetousness, and give them in great abundance. Consider that the Jews used to support eight thousand Levites, and along with the Levites, also widows and orphans, and they bore many other public expenses, and on top of all this also served as soldiers. But now there are fields, houses, rental properties, carriages, muleteers, mules, and a great array of this kind in the church because of you and your hardness of heart. For this store of the church ought to be with you, and your readiness of mind ought to be a revenue to her. But now two wrong things happen: both you remain unfruitful, and God's priests do not practice their proper duties.
Let us repent then, and give alms pure from covetousness, and in great abundance. Consider that the Jews used to feed eight thousand Levites, and together with the Levites, widows also and orphans, and they bore many other public charges, and together with these things also served as soldiers; but now there are fields, and houses, and hirings of lodgings, and carriages, and muleteers, and mules, and a great array of this kind in the church on account of you, and your hardness of heart. For this store of the church ought to be with you, and your readiness of mind ought to be a revenue to her; but now two wrong things come to pass, both you continue unfruitful, and God's priests do not practise their proper duties.
Was it not possible for the houses and lands to have remained in the time of the apostles? Why then did they sell them and give them away? Because this was the better thing to do.
Was it not possible for the houses and the lands to have remained in the time of the apostles? Wherefore then did they sell them and give away? Because this was a better thing.
But then a fear gripped our fathers (when you were so obsessed with worldly things, and because of your gatherings rather than spreading out), lest the groups of widows and orphans and virgins should die of starvation. Therefore they were forced to provide these things. For it was not their wish to take on what was so inappropriate for them, but their desire was that your generosity should be a provision for them, and that they should gather their resources from there, and that they themselves should devote themselves to prayers only.
4. But now a fear seized our fathers (when you were so mad after worldly things, and because of your gatherings, and not dispersing abroad), lest the companies of the widows and orphans, and of the virgins, should perish of famine; therefore were they constrained to provide these things. For it was not their wish to thrust themselves unto what was so unbecoming; but their desire was that your good will should have been a supply for them, and that they should gather their fruits from thence, and that they themselves should give heed to prayers only.
But now you have forced them to imitate the households of those who manage public affairs, by which everything is turned upside down. For when both you and we are entangled in the same things, who is there to propitiate God? Therefore it is not possible for us to open our mouths, when the state of the church is no better than that of worldly men. Have you not heard that the apostles would not consent even to distribute the money that was collected without any trouble? But now our bishops have surpassed agents, stewards, and merchants in their concern about these things. When they ought to be careful and thoughtful about your souls, they are troubling themselves every day about these things that innkeepers, tax collectors, accountants, and stewards are concerned with.
But now you have constrained them to imitate the houses of them that manage public affairs; whereby all things are turned upside down. For when both you and we are entangled in the same things, who is there to propitiate God? Therefore it is not possible for us to open our mouths, when the state of the church is no better than that of worldly men. Have ye not heard that the apostles would not consent so much as to distribute the money that was collected without any trouble? But now our bishops have gone beyond agents, and stewards, and hucksters in their care about these things; and when they ought to be careful and thoughtful about your souls, they are vexing themselves every day about these things, for which the innkeepers, and tax-gatherers, and accountants, and stewards are careful.
I do not bring up these things simply to complain, but so that there may be some correction and change, so that we may receive pity for enduring a harsh servitude, and so that you may become a source of income and supply for the church.
These things I do not mention for nought in the way of complaint, but in order that there may be some amendment and change, in order that we may be pitied for serving a grievous servitude, in order that you may become a revenue and store for the church.
But if you are unwilling, look at the poor right in front of you. We will continue to feed as many as we are able to provide for, but those we cannot help, we will leave to you, so that you may not hear those words on the terrible day that will be spoken to the unmerciful and cruel: "You saw me hungry, and did not feed me." Matthew 25:42
But if you are not willing, behold the poor before your eyes; as many as it is possible for us to suffice, we will not cease to feed; but those, whom it is not possible, we will leave to you, that you may not hear those words on the awful day, which shall be spoken to the unmerciful and cruel. You saw me an hungered, and fed me not. Matthew 25:42
For this inhumanity makes us laughing-stocks along with you, because we abandon our prayers, our teaching, and the other aspects of holiness, and spend all our time fighting—some with wine merchants, some with grain dealers, others with those who sell other provisions.
For together with you this inhumanity makes us laughing-stocks, because leaving our prayers, and our teaching, and the other parts of holiness, we are fighting all our time, some with wine merchants, some with grain-factors, others with them that retail other provisions.
This is why there are fights, conflicts, daily insults, accusations, and mockery, and each of the priests gets names that would be more fitting for secular households. It would have been proper instead to take different names and to be called according to those things the apostles appointed: feeding the hungry, protecting the wronged, caring for strangers, helping those who are mistreated, providing for orphans, supporting widows, and overseeing virgins. These duties should be distributed among us instead of managing lands and houses.
Hence come battles, and strifes, and daily revilings, and reproaches, and jeers, and on each of the priests names are imposed more suitable for houses of secular men; when it would have been fit to take other names in the place of these, and to be named from those things, from which also the apostles ordained, from the feeding of the hungry, from the protection of the injured, from the care of strangers, from succoring them that are despitefully used, from providing for the orphans, from taking part with the widows, from presiding over the virgins; and these offices should be distributed among us instead of the care of the lands and houses.
These are the resources of the church, these are the treasures that are proper to her and that provide both relief for us and benefit for you—or rather, relief along with benefit for you. For I believe that by the grace of God those who gather here number about one hundred thousand, and if each person gave one loaf to someone among the poor, all would have plenty. But if each gave only one farthing, no one would be poor, and we would not endure so many insults and mockery as a result of our concern about money. For indeed the saying "Sell your goods, and give to the poor, and come and follow me" could be appropriately addressed to the leaders of the church regarding the church's property. For in any other way it is not possible to follow Him as we should, if we are not freed from all coarser and more worldly concerns.
These are the stores of the church, these the treasures that become her, and that afford in great degree both ease to us and profit to you; or rather to you ease with the profit. For I suppose that by the grace of God they that assemble themselves here amount to the number of one hundred thousand; and if each bestowed one loaf to some one of the poor, all would be in plenty; but if one farthing only, no one would be poor; and we should not undergo so many revilings and jeers, in consequence of our care about the money. For indeed the saying, Sell your goods, and give to the poor, and come and follow me, might be seasonably addressed to the prelates of the church with respect to the property of the church. For in any other way it is not possible to follow Him as we ought, not being freed from all grosser and more worldly care.
But now the priests of God spend their time at the vineyard harvest and grain harvest, and at the selling and buying of produce. And whereas those who served the shadow had complete freedom from such matters, even though they were entrusted with a more carnal service, we who are invited to the very innermost shrines of the heavens and who enter into the true holy of holies take upon ourselves the cares of merchants and shopkeepers.
But now the priests of God attend at the vintage and harvest, and at the sale and purchase of the produce; and whereas they that served the shadow had an entire immunity from such matters, although entrusted with a more carnal service; we, who are invited to the very inmost shrines of the heavens, and who enter into the true holy of holies, take upon ourselves the cares of tradesmen and retail dealers.
This leads to serious neglect of the Scriptures, carelessness in prayers, and indifference toward all the other duties, because it is impossible to be divided between these two things with proper dedication. So I pray and beg you that many fountains may spring up for us from every direction, and that your eagerness may be for us the threshing floor and the wine press.
Hence great neglect of the Scriptures, and remissness in prayers, and indifference about all the other duties; for it is not possible to be split into the two things with due zeal. Where I pray and beseech you that many fountains may spring up to us from all quarters, and that your forwardness may be to us the threshing floor and the wine press.
In this way, the poor will be supported more easily, God will be glorified, and you will advance to a greater degree of love for humanity and will enjoy the eternal good things. May God grant that we all attain these things through the grace and love for humanity of our Lord Jesus Christ, to whom be glory forever and ever. Amen.
For in this way both the poor will more easily be supported, and God will be glorified, and you will advance unto a greater degree of love to mankind, and will enjoy the good things eternal; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.