Homily LVIII.
Homily LVIII.
Matthew Chapter 17, Verse 22 And Matthew Chapter 17, Verse 23
"And while they abode in Galilee, Jesus said unto them, The Son of Man shall be betrayed into the hands of men, and they shall kill Him, and the third day He shall be raised again. And they were exceeding sorry."
That is, to hinder their saying, "wherefore do we abide here continually," He speaks to them again of the passion; on hearing which they had no wish so much as to see Jerusalem. And it is remarkable how, when both Peter had been rebuked, and Moses and Elias had discoursed concerning it, and had called the thing glory, and the Father had uttered a voice from above, and so many miracles had been done, and the resurrection was at the doors (for He said, He should by no means abide any long time in death, but should be raised the third day); not even so did they endure it, but were sorry; and not merely sorry, but exceeding sorry.
Now this arose from their being ignorant as yet of the force of His sayings. This Mark and Luke indirectly expressing said, the one, "They understood not the saying, and were afraid to ask Him:"(1) the other, "It was hid from them, that they perceived it not, and they feared to ask Him of that saying."(2)
And yet if they were ignorant, how were they sorry? Because they were not altogether ignorant; that He was to die they knew, continually hearing it, but what this death might be, and that there would be a speedy release from it, and that it would work innumerable blessings, as yet they knew not clearly; nor what this resurrection might be: but they understood it not, wherefore they grieved; for indeed they clung very earnestly to their Master.
"And when they were come to Capernaum, they that received the didrachma came to Peter, and said, Doth not your Master pay the didrachma?"(3)
And what is this "didrachma?" When God had slain the firstborn of the Egyptians, then He took the tribe of Levi in their stead.(4) Afterwards, because the number of the tribe was less than of the firstborn among the Jews, for them that are wanting to make up the number, He commanded(5) a shekel to be contributed: and moreover a custom came thereby in force, that the firstborn should pay this tribute.
Because then Christ was a firstborn child, and Peter seemed to be first of the disciples, to him they come: their way being, as I suppose, to exact it in every city; wherefore also in His native place they approached Him; for Capernaum was accounted His native place.
And Him indeed they durst not approach, but Peter; nor him either with much violence, but rather gently. For not as blaming, but as inquiring, they said, "Doth not your Master pay the didrachma?" For the right opinion of Him they had not as yet, but as concerning a man, so did they feel; yet they rendered Him some reverence and honor, because of the signs that went before.
2. What then saith Peter? "He saith, Yea:" and to these indeed he said, that He payeth, but to Him he said it not, blushing perhaps to speak to Him of these things. Wherefore that gentle one, well knowing as He did all things, prevented him,(6) "saying, What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? of their own sons, or of strangers;" and when he said "of strangers," He replied, "Then are the sons free."(7)
For lest Peter should suppose Him to say so, being told it by the others, He prevents him, partly indicating what hath been said, partly giving him leave to speak freely, backward as he was to speak first of these things.
And what He saith is like this, "I am indeed free from paying tribute. For if the kings of the earth take it not of their sons, but of their subjects; much more ought I to be freed from this demand, I who am Son, not of an earthly king, but of the King of Heaven, and myself a King." Seest thou how He hath distinguished the sons from them that are not sons? And if He were not a Son, to no purpose hath He brought in the example also of the kings. "Yea," one may say, "He is a Son, but not truly begotten." Then is He not a Son; and if not a Son, nor truly begotten, neither doth He belong to God, but to some other. But if He belong to another, then neither hath the comparison its proper force. For He is discoursing not of the sons generally, but of the genuine sons, men's very own; of them that share the kingdom with their parents.
Wherefore also in contradistinction He hath mentioned the "strangers;" meaning by "strangers," such as are not born of them, but by "their own," those whom they have begotten of themselves.
And I would have thee mark this also; how the high doctrine,(8) revealed to Peter, He doth hereby again confirm. And neither at this did He stop, but by His very condescension declares this self-same truth; an instance of exceeding wisdom.
For after thus speaking, He saith, "But lest we should offend them, go thou and cast an hook into the sea, and take up the fish that first cometh up, and thou shall find therein a piece of money;(9) that take, and give unto them for me and thee."(10)
See how He neither declines the tribute, nor simply commands to pay it, but having first proved Himself not liable to it, then He gives it: the one to save the people, the other, those around Him, from offense. For He gives it not at all as a debt, but as doing the best(11) for their weakness. Elsewhere, however, He despises the offense, when He was discoursing of meats,(12) teaching us to know at what seasons we ought to consider them that are offended, and at what to disregard them.
And indeed by the very mode of giving He discloses Himself again. For wherefore doth He not command him to give of what they have laid up? That, as I have said, herein also He might signify Himself to be God of all, and the sea also to be under His rule. For He had indeed signified this even already, by His rebuke, and by His commanding this same Peter to walk on the waves; but He now again signifies the self-same thing, though in another way, yet so as to cause herein great amazement. For neither was it a small thing, to foretell that the first, who out of those depths should come in his way, would be the fish that would pay the tribute; and having cast forth His commandment like a net into that abyss, to bring up the one that bore the piece of money; but it was of a divine and unutterable power, thus to make even the sea bear gifts, and that its subjection to Him should be shown on all hands, as well when in its madness it was silent,(13) and when, though fierce, it received its fellow servant;(14) as now again, when it makes payment in His behalf to them that are demanding it.
"And give unto them," He saith, "for me and thee." Seest thou the exceeding greatness of the honor? See also the self-command of Peter's mind. For this point Mark, the follower of this apostle, doth not appear to have set down, because it indicated the great honor paid to him; but while of the denial he wrote as well as the rest, the things that make him illustrious he hath passed over in silence, his master perhaps entreating him not to mention the great things about himself. And He used the phrase, "for me and thee," because Peter too was a firstborn child.
Now as thou art amazed at Christ's power, so I bid thee admire also the disciple's faith, that to a thing beyond possibility he so gave ear. For indeed it was very far beyond possibility by nature. Wherefore also in requital for his faith, He joined him to Himself in the payment of the tribute.
3. "In that hour came the disciples unto Jesus, saying, Who then is the greatest in the kingdom of heaven?"(15)
The disciples experienced some feeling of human weakness; wherefore the evangelist also adds this note, saying, "In that hour;" when He had preferred him to all. For of James too, and John, one was a firstborn son, but no such thing as this had He done for them.
Then, being ashamed to avow their feeling, they say not indeed openly, "Wherefore hast thou preferred Peter to us?" or, "Is he greater than we are?" for they were ashamed; but indefinitely they ask, "Who then is greater?" For when they saw the three preferred, they felt nothing of the kind; but now that the honor had come round to one, they were vexed. And not for this only, but there were many other things which they put together to kindle that feeling. For to him He had said, "I will give thee the keys;"(16) to him, "Blessed art thou, Simon Barjona;" to him here, "Give unto them for me and thee;" and seeing too in general how freely he was allowed to speak, it somewhat fretted them. And if Mark saith,(17) that they did not ask, but reasoned in themselves, that is nothing contrary to this. For it is likely that they did both the one and the other, and whereas before, on another occasion, they had had this feeling, both once and twice, that now they did both declare it, and reason among themselves.
But to thee I say, "Look not to the charge against them only, but consider this too; first, that they seek none of the things of this world; next, that even this passion they afterwards laid aside, and give up the first place one to another." But we are not able to attain so much as unto their faults, neither do we seek, "who is greatest(18) in the kingdom of heaven;" but, who is greatest(19) in the earthly kingdom, who is wealthiest, who most powerful.
What then saith Christ? He unveils their conscience, and replies to their feeling, not merely to their words. "For He called a little child unto Him," saith the Scripture, "and said, Except ye be converted, and become as this little child, ye shall not enter into the kingdom of heaven."(20) "Why, you," He saith, "inquire who is greatest, and are contentious for first honors; but I pronounce him, that is not become lowest of all, unworthy so much as to enter in thither."
And full well doth He both allege that pattern, and not allege it only, but also set the child in the midst, by the very sight abashing them, and persuading them to be in like manner lowly and artless. Since both from envy the little child is pure, and from vainglory, and from longing for the first place; and he is possessed of the greatest of virtues, simplicity, and whatever is artless and lowly.
Not courage then only is wanted, nor wisdom, but this virtue also, humility I mean, and simplicity. Yea, and the things that belong to our salvation halt even in the chiefest point, if these be not with us.
The little child, whether it be insulted and, beaten, or honored and glorified, neither by the one is it moved to impatience or envy, nor by the other lifted up.
Seest thou how again He calls us on to all natural excellencies, indicating that of free choice it is possible to attain them, and so silences the wicked frenzy of the Manichaeans? For if nature be an evil thing, wherefore doth He draw from hence His patterns of severe goodness? And the child which He set in the midst suppose to have been a very young child indeed, free from all these passions. For such a little child is free from pride and the mad desire of glory, and envy, and contentiousness, and all such passions, and having many virtues, simplicity, humility, unworldliness,(21) prides itself upon none of them; which is a twofold severity of goodness; to have these things, and not to be puffed up about them.
Wherefore He brought it in, and set it in the midst; and not at this merely did He conclude His discourse, but carries further this admonition, saying, "And whoso shall receive such a little child in my name, receiveth me."(22)
"For know," saith He, "that not only, if ye yourselves become like this, shall ye receive a great reward; but also if for my sake ye honor others who are such, even for your honor to them do I appoint unto you a kingdom as your recompence." Or rather, He sets down what is far greater, saying, "he receiveth me." So exceedingly dear to me is all that is lowly and artless." For by "a little child," here, He means the men that are thus simple and lowly, and abject and contemptible in the judgment of the common sort.
4. After this, to obtain yet more acceptance for His saying, He establishes it not by the honor only, but also by the punishment, going on to say, "And whoso shall offend one of these little ones, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea."(23)
"For as they," saith He, "who honor these for my sake, have heaven, or rather an honor greater than the very kingdom; even so they likewise who dishonor them (for this is to offend them), shall suffer the extremity of punishment. And marvel thou not at His calling the affront "an offense;"(24) for many feeble-minded persons have suffered no ordinary offense from being treated with slight and insult. To heighten therefore and aggravate the blame, He states the mischief arising therefrom.
And He doth not go on to express the punishment in the same way, but from the things familiar to us, He indicates how intolerable it is. For when He would touch the grosser sort most sharply, He brings sensible images. Wherefore here also, meaning to indicate the greatness of the punishment they shall undergo, and to strike into the arrogance of those that despise them, He brought forward a kind of sensible punishment, that of the millstone, and of the drowning. Yet surely it were suitable to what had gone before to have said, "He that receiveth not one of these little ones, receivoth not me;" a thing bitterer than any punishment; but since the very unfeeling, and exceeding gross, were not so much penetrated by this, terrible as it is, He puts "a millstone," and "a drowning." And He said not, "A millstone shall be hanged about his neck," but, "It were better for him"(25) to undergo this; implying that another evil, more grievous than this, awaits him; and if this be unbearable, much more that.
Seest thou how in both respects He made His threat terrible, first by the comparison with the known image rendering it more distinct, then by the excess on its side presenting it to the fancy as far greater than that visible one. Seest thou how He plucks up by the root the spirit of arrogance; how He heals the ulcer of vainglory; how He instructs us in nothing to set our heart on the first honors; how He persuades such as covet them in everything to follow after the lowest place?
5. For nothing is worse than arrogance.(26) This even takes men out of their natural senses, and brings upon them the character of fools; or rather, it really makes them to be utterly like idiots.
For like as, if any one, being three cubits in stature, were to strive to be higher than the mountains, or actually to think it, and draw himself up, as overpassing their summits, we should seek no other proof of his being out of his senses; so also when thou seest a man arrogant, and thinking himself superior to all, and accounting it a degradation to live with other people, seek not thou after that to see any other proof of that man's madness. Why, he is much more ridiculous than any natural fool, inasmuch as he absolutely creates this his disease on purpose. And not in this only is he wretched, but because he doth without feeling it fall into the very gulf of wickedness.
For when will such an one come to due knowledge of any sin? when will he perceive that he is offending? Nay, rather he is as a vile and captive slave, whom the devil having caught goes off with, and makes him altogether a prey, buffetting him on every side, and encompassing him with ten thousand insults.
For unto such great folly doth he lead them in the end, as to get them to be haughty towards their children, and wives, and towards their own forefathers. And others, on the contrary, He causes to be puffed up by the distinction of their ancestors. Now, what can be more foolish than this? when from opposite causes people are alike puffed up, the one sort because they had mean persons for fathers, grandfathers, and ancestors; and the other because theirs were glorious and distinguished? How then may one abate in each case the swelling sore? By saying to these last, "Go farther back than your grandfather, and immediate ancestors, and you will find perchance many cooks, and drivers of asses, and shopkeepers:" but to the former, that are puffed up by the meanness of their forefathers, the contrary again; "And thou again, if thou proceed farther up among thy forefathers, wilt find many far more illustrious than thou art."
For that nature hath this course, come let me prove it to thee even from the Scriptures. Solomon was son of a king, and of an illustrious king, but that king's father was one of the vile and ignoble. And his grandfather on his mother's side in like manner; for else he would not have given his daughter to a mere soldier. And if thou weft to go up again higher from these mean persons, thou wilt see the race more illustrious and royal. So in Saul's case too, so in many others also, one shall come to this result. Let us not then pride ourselves herein. For what is birth? tell me. Nothing, but a name only without a substance; and this ye will know in that day. But because that day is not yet come, let us now even from the things present persuade you, that hence arises no superiority. For should war overtake us, should famine, should anything else, all these inflated conceits of noble birth are put to the proof: should disease, should pestilence come upon us, it knows not how to distinguish between the rich and the poor, the glorious and inglorious, the high born and him that is not such; neither doth death, nor the other reverses of fortune, but they all rise up alike against all; and if I may say something that is even marvellous, against the rich more of the two. For by how much they are less exercised in these things, so much the more do they perish, when overtaken by them. And the fear too is greater with the rich. For none so tremble at princes as they; and at multitudes, not less than at princes, yea rather much more; many such houses in fact have been subverted alike by the wrath of multitudes and the threatening of princes. But the poor man is exempt from both these kinds of troubled waters.
6. Wherefore let alone this nobility, and if thou wouldest show me that thou art noble, show the freedom of thy soul, such as that blessed man had (and he a poor man), who said to Herod, "It is not lawful for thee to have thy brother Philip's wife;"(27) such as he was possessed of, who before him was like him, and after him shall be so again; who said to Ahab, "I do not trouble Israel, but thou, and thy father's house;"(28) such as the prophets had, such as all the apostles.
But not like this are the souls of them that are slaves to wealth, but as they that are under ten thousand tutors, and taskmasters, so these dare not so much as lift up their eye, and speak boldly in behalf of virtue. For the love of riches, and that of glory, and that of other things, looking terribly on them, make them slavish flatterers; there being nothing which so takes away liberty, as entanglement in worldly affairs, and the wearing what are accounted marks of distinction. For such an one hath not one master, nor two, nor three, but ten thousand.
And if ye would fain even number them, let us bring in some one of those that are in honor in kings' courts, and let him have both very much wealth, and great power, and a birthplace excelling others, and distinction of ancestry, and let him be looked up to by all men. Now then let us see, if this be not the very person to be more in slavery than all; and let us set in comparison with him, not a slave merely, but a slave's slave, for many though servants have slaves. This slave's slave then for his part hath but one master. And what though that one be not a freeman? yet he is but one, and the other looks only to his pleasure. For albeit his master's master seem to have power over him, yet for the present he obeys one only; and if matters between them two are well, he will abide in security all his life. But our man hath not one or two only, but many, and more grievous masters. And first he is in care about the sovereign himself. And it is not the same to have a mean person for a master, as to have a king, whose ears are buzzed into by many, and who becomes a property now to this set and now to that.
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