Homilies on the Gospel of Matthew 56

Then said Jesus unto His disciples:

If any man will come after Me, let him deny himself, and take up his cross, and follow Me.

When? When Peter said, Be it far from Thee; this shall not be unto Thee;

and he heard, Get thee behind Me, Satan.

For He was not content with the rebuke alone, but wishing moreover, out of the very abundance, to show both the absurdity of what had been said by Peter, and the gain that comes from the Passion, He saith:

Thou sayest to Me, Be it far from Thee; this shall not be unto Thee;

but I say unto thee, that not only is thy hindering Me and being displeased at My suffering hurtful to thee and ruinous, but that thou wilt not even be able to be saved, unless thou too art prepared to die continually.

For that they might not think suffering to be unworthy of Him, He instructs them concerning the gain of the matter not only by what went before, but also by what He now adds.

Now in John He saith:

Except a grain of wheat fall into the ground and die, it abideth alone;

but if it die, it beareth much fruit.

But here, training them in it out of the abundance, He advances the discourse concerning the necessity of dying not with respect to Himself alone, but with respect to them also.

For so great is the gain of this matter, that even in your own case not to be willing to die is a terrible thing;

but to be ready for it is a good thing.

But this indeed He makes plain by what follows; for the present, however, He trains them in it by way of a single part.

And mark how He also makes the saying free from all compulsion.

For neither did He say, Whether ye will or will not, ye must suffer this;

but how? If any man will come after Me.

I compel not, I constrain not, but I make each one master of his own choice;

wherefore also I say, If any man will.

For I call you to good things, not to evil and grievous things, not to punishment and vengeance, that I should even compel you.

For the very nature of the thing is sufficient to draw men on.

And in saying these things He drew them the more mightily.

For he that uses force oftentimes turns men away;

but he that leaves the hearer to be his own master draws him the more.

For gentle persuasion is mightier than force.

For great, saith He, are the good things which I give you, and such as to make men run to them even of their own accord.

For not even if one were offering gold, and setting forth a treasure, would he invite men to it with force.

And if in the case of those things men use no force, much more in the case of the good things that are in the heavens.

For if the nature of the thing itself does not persuade thee to run, thou art not even worthy to receive it; nor, even if thou shouldst receive it, wouldst thou rightly know what thou hast received.

For this cause Christ does not compel, but exhorts, sparing us.

For since they seemed to be murmuring much, being privately troubled at what had been said, He saith:

There is no need of tumult and confusion.

If you do not consider what has been said to be the cause of countless blessings, and something that comes to pass in your own case, I do not force you, nor do I compel you; but if anyone wishes to follow, him do I call.

For do not suppose that this is what following means—what you are doing now in accompanying me.

You have need of many toils, of many dangers, if you intend to come after me.

For it is not, O Peter, because you have confessed me to be the Son of God, that for this reason alone you ought to look for crowns, and to think this sufficient for your salvation, and thereafter to enjoy a life free from care, as though you had accomplished everything.

For I am indeed able, inasmuch as I am the Son of God, not even to permit you to make trial of hardships;

but I am not willing, for your own sake, that you too may contribute something, and may become more proven.

For neither, if there were some presider over the games who had an athlete for his friend, would he wish to crown him merely by favour, but also from his own labours;

and this most of all, precisely because he loves him.

Those whom he loves most, these he most wishes to gain esteem also from their own efforts, and not from his help alone.

But observe how he also makes the saying free from all offensiveness.

For he does not confine the hardships to them alone, but sets forth the precept as a common one for the whole world, saying:

whether woman, whether man, whether ruler, whether subject, let this one walk this road.

And he seems indeed to have said one single thing, yet three are the things spoken:

the 'Let him deny himself,' and the 'Let him take up his cross,' and the 'Let him follow me;'

and two of them are yoked together, while the one is set by itself.

But let us first see what it ever is to deny oneself.

Let us first learn what it is to deny another, and then we shall know what it ever is to deny oneself.

What then is it to deny another? He who denies another—such as a brother, or a household servant, or whoever it may be—even if he sees him scourged, even if bound, even if led away, even if suffering anything whatever, does not stand by him, does not help, is not moved to pity, feels nothing toward him, seeing that he has once for all become estranged from him.

So then, he wishes us to be thus unsparing of our own body, so that even if they scourge, even if they drive us out, even if they burn us, even if they do anything whatever, we may not spare it.

Since even fathers then spare their children, when in handing them over to teachers they bid them not to spare them.

He did not say, 'Let him not spare himself,' but, more emphatically, 'Let him utterly deny himself;'

that is, Let him have nothing in common with himself, but let him give himself over to dangers, to conflicts, and let him be so disposed as though it were another who suffers these things.

And he did not say, 'Let him deny,' but, 'Let him utterly deny;'

and by this small addition again displaying the great excess.

For indeed this is more than that.

And let him take up his cross.

For lest you should think that one must deny oneself only as far as words and insults and reproaches, he tells also to what extent one must deny oneself;

that is, unto death, and a death of reproach.

For this reason he did not say, 'Let him deny himself unto death,' but, 'Let him take up his cross,' indicating the death of reproach;

and that not once, nor twice, but throughout one's whole life must one do this.

For continually, he says, carry about this death, and be ready each day for slaughter.

For since many have despised riches and luxury and glory, yet did not overlook death, but feared its dangers;

I, he says, wish my combatant to wrestle even to the point of blood, and the contests to be waged even unto slaughter;

so that even if it be necessary to endure death, even a death of reproach, even an accursed death, even under an evil reputation, he should bear all things nobly, and by this rather exult.

For since it is possible even for one who suffers not to be following, whenever someone suffers not for his sake;

(for indeed robbers suffer many grievous things, and grave-plunderers and sorcerers;) lest you should think that the nature of the hardships suffices, he adds the ground of the hardships.

That in doing and suffering these things you may follow him;

that for his sake you may endure all things;

that you may possess the rest of virtue also.

For indeed this too is what the 'Let him follow me' declares.

So that he should display not only courage in the face of dangers, but also self-control, and gentleness, and every kind of true wisdom.

For this is what it means to follow as one ought: both to be diligent in every other virtue, and to endure all things for His sake.

For there are those who, following the devil, suffer even these very things, and for his sake give up their own souls;

but we do it for Christ, or rather for our own selves;

they, that they may injure themselves both here and hereafter;

but we, that we may gain both lives.

How then is it not the utmost folly not to display even the same courage as those who are perishing, and that too when we are to reap so many crowns? And indeed, Christ Himself is present to help us, but they have no one.

Now He had already given this charge before, when He sent them out, saying:

Go not into the way of the Gentiles;

(For I send you forth as sheep in the midst of wolves, He says;

and, Ye shall be brought before governors and kings;) but now more intensely and more severely.

For then He spoke only of death;

but here He made mention also of the cross, and of a perpetual cross.

For let him take up, He says, his cross;

that is, Let him bear it continually, and carry it.

And this He is wont to do everywhere, not from the outset, nor from the very beginning, but gently and little by little bringing in the weightier of His injunctions, so that His hearers should not be startled.

Then, since what had been said seemed to be severe, observe how by what follows He consoles it, and sets down rewards that far surpass the toils;

and not rewards only, but also the wages of wickedness.

For indeed He dwells upon these more than upon those;

since the giving of good things is not so apt to bring the multitude to their senses as the threat of things severe.

Consider then how He both begins from this point, and ends in it.

For whosoever will save his life, He says, shall lose it;

but whosoever shall lose his own life for My sake, shall find it.

For what shall a man be profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? And what He means is this:

It is not because I am unsparing of you, but rather because I am exceedingly sparing of you, that I lay these commands upon you.

For he that spares his child destroys it;

but he that spares it not, preserves it.

Which also a certain wise man declared, saying, If thou smite thy son with the rod, he shall not die;

and thou shalt deliver his soul from death;

and again, He that loves his son will bind up his wounds.

This also happens in the case of an army.

For if the general, sparing his soldiers, should command them to remain within always, he will destroy along with them those inside as well.

Therefore, that this may not happen in your case also, He says:

Ye must be drawn up in array against perpetual death.

For even now a grievous war is about to be kindled.

Therefore sit not within, but go forth and fight;

and even if thou shouldst fall in the battle-line, then hast thou come to life.

For if in wars perceived by the senses the man drawn up to be slain is more renowned than the rest and less easily overcome, and more terrible to the enemy—and that though after death the king for whom he lays down his arms is unable to raise him up—

how much more in these wars, when there are such great hopes of resurrection, shall the one who casts forth his own soul unto death find it;

in one way, because he will not quickly be captured;

And by the second, that even if it should fall, He will lead it by the hand to a greater life.

Then, since He had said, 'He that wills to save his life shall lose it, but whosoever shall lose it shall save it,' He set forth salvation and destruction there, and salvation and destruction here as well.

This was so that no one should suppose this destruction and that one, and this salvation and that one, to be equal, but might learn clearly that the difference between that salvation and this one is as great as the difference between destruction and salvation.

And from the contrary side He decisively goes on to establish these things.

'For what is a man profited,' He says, 'if he gain the whole world, but forfeit his own soul?' Do you see how the saving of it contrary to what is fitting is itself destruction, and worse than any destruction, seeing that it is even incurable, since there remains nothing to buy it back? For do not tell me this, He says, that the man who has escaped such perils has saved his soul; but along with his soul set also the whole inhabited earth, and what is his gain from this when that soul is being lost? Tell me, if you should see your household servants living in luxury, but yourself amid the uttermost evils, would you gain anything from being master? By no means.

Reckon this, then, with regard to the soul as well, whenever, while the flesh lives in luxury and abounds in wealth, the soul awaits the destruction that is to come.

'What shall a man give in exchange for his soul?' Again He dwells upon the same point.

'For do you have another soul to give in place of your soul?' He says.

'For if you lose money, you will be able to give money;'

'whether a house, or slaves, or any other whatever of your possessions;'

'but if you lose your soul, you will not be able to supply another soul;'

'nay, even if you possess the world, even if you be king of the inhabited earth, you will not be able, by laying down all the goods of the whole earth together with the earth itself, to purchase a single soul.'

And what wonder if this happens in the case of the soul? For one may see this occurring even in the case of the body.

Even if you have ten thousand diadems set upon you, but have a body diseased by nature and in an incurable condition, you will not be able, even were you to give up the whole kingdom, to set that body right, even though you should add ten thousand bodies, and cities, and riches.

So then, reckon likewise in the case of the soul;

or rather, in the case of the soul do so far more.

Leaving other things aside, spend all your diligence upon it.

Do not, then, in caring for what belongs to others, neglect yourself and your own.

which is the very thing that all men now do, resembling those who labor in the mines.

For neither to those men is there any benefit from this labor, nor from the wealth;

but rather there is much harm, both in that they endure peril to no purpose, and in that they endure peril for others, reaping nothing for themselves from those sweats and deaths.

These men there are even now many who imitate, mining wealth for others;

nay rather, they are even more wretched than these, inasmuch as hell also awaits us after these toils.

For those men death puts an end to those sweats;

but for us death becomes the beginning of ten thousand evils.

But if you should say that you enjoy your own toils by being rich, show me the soul made glad, and then I will be persuaded.

For of the things within us the soul is the more sovereign.

But if the body is fattened while the soul wastes away, this prosperity is nothing to you; just as, when the maidservant makes merry, the good fortune of the serving-girl is nothing to the mistress who is perishing, nor is the elegance of the robe anything against the weakness of the flesh.

But Christ will say to you again:

'What shall a man give in exchange for his soul?'—bidding you to be occupied with it up and down, and to make account of it alone.

Having therefore struck fear from this side, He comforts also from the side of good things.

'For the Son of Man,' He says, 'is about to come in the glory of His Father with His holy angels, and then He shall reward each one according to his works.'

Do you see how the glory of the Father and of the Son is one? And if the glory is one, it is plain that the essence also is one.

For if within one essence there were a difference of glory (for there is one glory of the sun, and another glory of the moon, and another glory of the stars;

for one star differs from another star in glory, and yet their essence is one)—how could those whose glory is one be thought to have a different essence? For neither did He say, 'In such glory as the Father has,' that you might again suspect some variation;

but showing the exact identity, He says, 'In that very glory He shall come,' so that it is understood to be one and the same.

'Why then do you fear, Peter,' He says, 'at hearing of death? For then you shall see Me in the glory of the Father.'

'But if I am in glory, then so are you.'

'For your affairs do not reach only as far as the present life;'

'but another and better lot awaits to receive you.' Yet nevertheless, having spoken the pleasant things, He did not stop at this, but mingled in also the fearful things, bringing that tribunal into the midst, and the accountings that cannot be escaped, and the verdict that takes no bribe, and the judgment that cannot be deceived.

Yet He did not allow His discourse to appear gloomy only, but mingled it also with good hopes.

For neither did He say, 'Then He will punish those who have sinned,' but, 'He will render to every man according to his deeds.'

And this He said not only to remind sinners of punishment, but also to remind those who have done well of prizes and crowns.

But He indeed spoke these things in order that He might also win back the good men;

yet I, for my part, ever shudder when I hear these things;

for I am not among those who are to be crowned.

And I suppose that others too share with us in this fear and anguish.

For whom would this saying not be enough to terrify, when it enters into his own conscience, and to make him shudder, and to persuade him that we have need of sackcloth, and of a more intensified fasting

than the people of the Ninevites? For our discourse is not concerning the overthrow of a city and a common death, but concerning the eternal punishment, and the fire that is not quenched.

Wherefore also I praise and admire the monks who have taken possession of the deserts, both for the other reasons, and on account of this very utterance.

For those men, after taking their morning meal, or rather after their supper—

(for a morning meal they never so much as know;

for indeed they know that the present season is one of mourning and fasting)—after their supper, therefore, singing certain hymns of thanksgiving to God, they call to mind this saying as well.

And if you are willing to hear the very hymns themselves, that you also may say them continually, I will recite to you all that sacred song.

Its words, then, run thus:

Blessed be God, who nourishes me from my youth, who gives food to all flesh;

fill our hearts with joy and gladness, that always having

all sufficiency, we may abound unto every good work in Christ Jesus our Lord, with whom be to Thee glory, honour and dominion, together with the Holy Spirit, unto the ages. Amen.

Glory to Thee, O Lord; glory to Thee, O Holy One; glory to Thee.

for Thou hast given us meats for gladness,

Fill us with the Holy Spirit, that we may be found before Thee well-pleasing, not ashamed, when Thou renderest to every man according to his works.

Now everything in this hymn is worthy of admiration, but most of all this its ending.

For since the table and the food are wont to dissipate and to weigh down,

they set this saying like a kind of bridle upon the soul, reminding it, in the season of relaxation, of the season of judgment.

For they have learned what Israel suffered from a sumptuous table.

For 'he ate,' it says, 'and waxed fat,'

'and the beloved kicked.'

'When thou hast eaten and drunk and art filled, remember the Lord thy God.'

For after that table their lawless deeds were dared by them; then were those bold transgressions.

Consider therefore, thou also, lest thou suffer some such thing.

For even though thou sacrifice not to stone, nor to gold, nor sheep and calves, take heed lest thou sacrifice thine own soul to wrath, lest thou sacrifice thy salvation to fornication, or to other passions of that kind.

For on this very account those men also, dreading these precipices, after enjoying their table—or rather their fast (for their table is a fast)—remind themselves of that terrible tribunal and of that day.

But if those men, who by fastings, and sleeping on the ground, and vigils, and sackcloth, and countless disciplines chasten themselves, still have need of this reminder,

when shall we be able to live with moderation, we who set out tables that carry countless shipwrecks, and pray not at all, neither at the beginning nor at the end? Wherefore, in order that we may break up these shipwrecks, let us bring that hymn into the midst and unfold it all, that seeing the gain that comes from it, we too may continually sing it at our table, and may restrain the wanton leapings of the belly, and may bring the manners and the laws of those angels into our own homes.

For indeed we ought, while journeying thither, to reap these fruits;

but since you are not willing, at least through our words hear this spiritual melody, and let each one, after his table, say these words, beginning thus:

For they straightway fulfill the apostolic law which commands:

'Whatsoever we do in word or in deed, let us do all in the name of our Lord Jesus Christ, giving thanks to God and the Father by Him.'

Then the thanksgiving is offered not for that one day only, but for the whole of life.

'For He that nourishes me,' it says, 'from my youth.'

And here too there is a teaching of the philosophic life.

For since it is God who nourishes us, we ought not to be anxious.

For if, when a king had promised to supply you your daily food out of his own treasuries, you would thereafter have taken courage;

how much more, when it is God who supplies, and all things flow to you as from fountains, ought you to be freed from every anxious care.

For this reason they say these things also, that they may persuade both themselves and those who are being taught by them to strip off all anxiety about the affairs of this life.

Then, lest you should suppose that they offer up this thanksgiving on behalf of themselves alone, they add, saying, 'Who gives food to all flesh,' giving thanks on behalf of the whole world;

and like fathers of the whole inhabited earth, so do they offer up praises on behalf of all, and anoint themselves for a genuine brotherly love.

For neither can they hate those on whose behalf, because they are nourished, they give thanks to God.

Do you see love brought in through the thanksgiving, and worldly anxiety cast out, both through what went before and through these words? For if He nourishes all flesh, much more those who are devoted to Him;

for if He nourishes those who are bound up in worldly cares, much more those who are freed from these.

This too Christ was establishing when He said:

'Of how many sparrows are you of more value?' And He said this, teaching them not to put their confidence in wealth and land and seeds.

For it is not these things that nourish, but the word of God.

They put to silence the Manichaeans, and the followers of Valentinus, and all who are sick with their maladies.

For surely He is not evil, who sets forth what is His own before all men, even before those who blaspheme Him.

'Fill our hearts with joy and gladness.'

What sort of joy, then, does he mean? Not the joy of this life, surely? God forbid.

For they would not, if they had desired this, have taken hold of mountain summits and desert places, and clothed themselves with sackcloth;

but they speak of that joy which has nothing in common with the present life, the joy of the angels, the joy that is above.

And they do not ask for it simply, but with great vehemence;

for they do not say, 'Give,' but, 'Fill;'

and they do not say, 'us,' but, 'our hearts.'

For this above all is the joy of the heart;

for 'the fruit of the Spirit is love, joy, peace.'

For since sin brought in sorrow, they count it worthy that through joy righteousness should be implanted in them;

for otherwise joy could not come to be.

For 'the fruit of the Spirit is love, joy, peace.'

For since sin brought in sorrow, they count it worthy that through joy righteousness should be implanted in them;

for otherwise joy could not come to be.

'That always having all sufficiency, we may abound unto every good work.'

See how they fulfill that evangelic saying, which says:

'Give us this day our daily bread;'

and how they seek even this very thing for the sake of spiritual things.

'For that we may abound,' he says, 'unto every good work.'

He did not say, 'That we may do only what is owed,' but, 'that we may do even more than what is enjoined;'

for this is what it means, 'That we may abound.'

And from God, on the one hand, they seek sufficiency in the necessaries;

but they themselves, on the other hand, desire to render obedience not merely with sufficiency, but with great abundance, and in all things.

This is the mark of grateful servants, this the mark of men of the philosophic life: to abound always and in all things.

Then again, reminding themselves of their own weakness, and how nothing noble can come to be apart from the help from above, after saying, 'That we may abound unto every good work,' they add:

In Christ Jesus our Lord, with whom to Thee be glory, honour, and might unto the ages.

weaving the end to match the beginning through thanksgiving.

Then again they seem to be beginning as from a prelude, yet they are keeping to the very same theme.

Just as Paul also, in the prelude of an Epistle, having concluded in a doxology and having said, 'According to the will of God and the Father, to whom be the glory unto the ages,'

he again takes up the subject about which he was writing.

'They worshipped and served the creature rather than the Creator, who is blessed unto the ages;'

he did not round off the discourse, but begins again.

Let us not, therefore, bring charges against these angels either, as though they acted without order, who, having concluded in a doxology, again begin the sacred hymns.

For they follow apostolic laws, beginning from a doxology and ending in this, and after this ending prefacing again.

Glory to Thee, O Lord; glory to Thee, O Holy One; glory to Thee, O King, for Thou hast given us food for our gladness.

For we ought to give thanks not only for great things, but also for small.

And they give thanks even for these things, putting to shame the heresy of the Manichaeans, and all who say that this present life is evil.

For lest, by reason of their utmost philosophy and their disdain of the belly, you should suspect them of abhorring food—as those do who strangle themselves—they instruct you through their prayer that it is not because they abhor the creatures of God that they abstain from most of them, but because they are practising philosophy.

And see how, from thanksgiving for what has already been given, they entreat also for greater things, and do not remain among the things of this life, but ascend above the heavens, and say:

Fill us with the Holy Spirit.

For it is not possible to be well-pleasing as one ought, unless one has been filled with that grace;

just as it is not possible to do anything noble or great without having enjoyed the aid of Christ.

So then, having said, 'That we may abound in every good work,' they added, 'In Christ Jesus.'

They say, 'Fill us with the Holy Spirit, that we may be found before Thee well-pleasing.'

Do you see how for the things of this life they do not pray, but only give thanks;

but for spiritual things they both give thanks and pray? For 'Seek ye,' He says, 'the kingdom of heaven, and all these things shall be added unto you.'

Consider too another instance of their philosophy.

For 'that we may be found,' he says, 'before Thee well-pleasing,' not put to shame.

For 'we care not,' he says, 'about the shame that comes from the many;'

but whatever men may say about us, mocking, reproaching, we are not even turned aside;

but our whole struggle is that we may not be put to shame in that day.

And when they have said these things, they bring in also the river of fire, and the prizes and the rewards.

They did not say, 'That we may not be punished,' but, 'That we may not be put to shame.'

For this is to us far more fearful than hell—to seem to have offended the Master.

But since this does not frighten the many, and those who are more gross, they add:

When Thou renderest to each according to his works.

Do you see how greatly these strangers and sojourners have profited us—these citizens of the desert;

or rather, these citizens of the heavens? For we indeed are strangers to the heavens, but citizens of the earth;

And after this hymn, being filled with much compunction and with warm and many tears, thus they go to sleep, drawing of it only so much as to rest a little.

And again they make the nights into days, spending them in thanksgivings and psalmody.

And not men only, but women also practise this philosophy, overcoming the weakness of their nature by the abundance of their zeal.

Let us then, who are men, be ashamed before their vigour, and let us cease to be glued to the things that are present—to the shadow, to dreams, to smoke.

For the greater part of our life is spent in insensibility.

For the earliest age is full of much folly;

and that which journeys on again toward old age withers away all the perception that is in us;

And short is the interval during which one is able to enjoy delight with any real perception of it;

or rather, one does not even partake of that pleasure in its purity, since countless cares and toils spoil it.

Therefore I exhort you, let us seek the unshakable and immortal goods, and the life that never grows old.

For it is possible, even while dwelling in a city, to emulate the philosophy of the monks;

for it is possible, even having a wife and being occupied in a household, both to pray, and to fast, and to be pierced with compunction.

Indeed, those who at the beginning were instructed by the apostles also dwelt in cities, yet displayed a piety equal to that of those who had taken possession of the deserts;

and others again presided over workshops, as did Priscilla and Aquila.

And all the prophets too had both wives and households, such as Isaiah, such as Ezekiel, such as the great Moses, and were in no way thereby hindered in virtue.

Emulating these men then, let us also give thanks to God continually, let us praise Him continually, and let us be diligent in self-control and the other virtues, and let us bring the philosophy of the deserts into our cities;

that we may appear both well-pleasing to God and approved among men, and may attain the good things to come, by the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, honor, and might, together with the holy and life-giving Spirit, now and ever, and unto the ages of ages.