Homilies on the Gospel of Matthew 57

There are some of those standing here

who shall not taste of death, until they see the Son of Man coming in His kingdom.

For since He had discoursed at length concerning dangers and death, and His own passion, and the slaughter of the disciples, and had enjoined those austere commands;

and since some of these things were in the present life and at hand, while the good things were held only in hopes and expectations;

such as the saving of the soul of those who lose it, His coming in the glory of His Father, the rendering of the rewards;

wishing to give them full assurance also by sight, and to show what indeed is that glory with which He is to come, so far as it was possible for them to learn;

He shows it to them even in the present life, and

that they might grieve neither over their own death nor henceforth over that of the Master—and especially Peter, who was in anguish.

Having discoursed concerning hell and the kingdom;

He that findeth his life shall lose it;

and whosoever shall lose it for My sake shall find it;

and by saying, He shall reward every man according to his deed, He made both these things plain—so having spoken concerning both, He shows the kingdom to their sight, but no longer hell.

Why so? Because if there had been certain others more dull of understanding, even this would have been necessary;

but since they were of good repute and right-minded, He draws them on by the more encouraging things.

Yet not for this reason alone does He show this;

but also because this was more fitting for Him.

Nevertheless He does not pass over that part either;

but there are places where He brings the very realities of hell almost before one's very eyes;

as when He introduces the image of Lazarus, and makes mention of him who demanded the hundred pence, and of him clad in the filthy garments, and of many others besides.

And after six days He takes with Him Peter and James and John;

But another says 'after eight,' not contradicting this, but even quite in harmony with it.

For the one reckoned both the very day on which He spoke, and that on which He led them up;

while the other reckoned only the days in between these.

But consider for me how Matthew shows his spiritual wisdom, in not concealing those who were preferred above himself.

And this John too does in many places, recording the special praises of Peter with much regard for the truth.

For the choir of these holy men was everywhere pure from envy and vainglory.

Having therefore taken the chief ones, He brings them up into a high mountain apart, and was transfigured before them, and His face shone as the sun, and His garments became white as the light.

And there appeared unto them Moses and Elijah talking with Him.

Why does He take these alone? Because these were superior to the rest.

And Peter, out of his exceeding love for Him, made his preeminence manifest;

And John, from the exceeding love with which he was loved.

And James too, from the answer which he made together with his brother, saying:

'We are able to drink the cup.'

And not from his answer alone, but also from his deeds — both from the rest, and from those by which he fulfilled the very things he had said.

For so vehement and grievous was he to the Jews, that Herod even reckoned it the greatest of favours to bestow upon the Jews, were he to make away with that man.

But why does He not lead them up at once? So that the rest of the disciples might suffer nothing merely human.

For this reason He does not even mention the names of those who were to ascend.

For the rest would greatly have desired to follow, being about to behold a foreshadowing of that glory, and they would have grieved as though slighted.

For even though He displayed this in a rather bodily manner, nevertheless the matter carried with it much longing.

Why then does He also foretell it? So that they might become better instructed for the vision by what He had foretold, and, having their longing more intensely satisfied within the number of the days, might thus come to it with a sober and thoughtful mind.

But for what reason does He also bring Moses and Elijah into their midst? One could give many causes.

And first this: since the multitudes were saying, some Elijah, others Jeremiah, and others one of the ancient prophets, He brings forward the chief ones, so that from this too they might see the difference between the servants and the Master, and that Peter was rightly praised for having confessed Him to be the Son of God.

And after that one, there is yet another that may be told.

For since they continually charged Him with transgressing the law, and thought Him to be a blasphemer, as one arrogating to himself a glory that did not belong to him, namely that of the Father, and they said:

'This man is not from God, because He keeps not the sabbath;'

and again, 'For a good work we stone Thee not, but for blasphemy, and because Thou, being a man, makest Thyself God;'

in order that it might be shown that both charges arose from envy, and that He was guiltless of each of them — that neither was what was done a transgression of the law, nor was His calling Himself equal to the Father an arrogating of a glory that did not belong to Him — He brings into their midst these men who shone in each of these respects.

For Moses gave the law, and the Jews could reason that he would not have overlooked it being trampled upon, as they supposed, nor would he have waited upon one who transgressed it and was an enemy to the Lawgiver.

And Elijah too was zealous for the glory of God, and, if He had been an adversary of God and called Himself God, making Himself equal to the Father while not being what He said, nor doing this fittingly, Elijah would not himself have stood by and rendered obedience.

It is possible also to state yet another cause besides those already mentioned.

And what is this? So that they might learn that He has authority over both death and life, and rules over the things above and the things below.

For this reason He brings into their midst both the one who had died and the one who had not yet suffered this.

But the fifth cause (for this is the fifth in addition to those already stated) the evangelist himself has disclosed.

And what was this? To show the glory of the cross, and to console Peter and those others who dreaded the Passion, and to lift up their spirits.

For when they had appeared they did not keep silent, but 'they spoke,' it says, 'of the glory which He was about to fulfil in Jerusalem;'

that is, the Passion and the cross;

for so they always call it.

And He anointed them not by this alone, but also by the very virtue of these men, which He especially sought from them.

For since He had said, 'If any man will come after Me, let him take up his cross and follow Me,' He brings into their midst these men who had died ten thousand times over for the things that seemed good to God and for the people entrusted to them.

For indeed each of these, having lost his life, found it.

For each of them spoke boldly before tyrants:

the one before the Egyptian, the other before Ahab;

and that on behalf of thankless and disobedient men;

and by those very people who were being saved by them they were brought into the utmost peril of their lives;

and each of them desired to deliver men from idolatry, and each of them was a man of no rank;

for the one was slow of tongue and weak of voice, while the other was himself disposed in a rather rustic manner;

and great too was the strictness of their poverty in both of them;

for neither did Moses possess anything, nor did Elijah have anything more than his sheepskin mantle;

and these things under the Old Covenant, and without their having received so great a grace of miraculous signs.

For even if Moses clove the sea, yet Peter walked upon the waters, and was able to remove mountains, and set right all manner of bodily diseases, and drove out savage demons, and by the shadow of his body wrought those great and wondrous marvels, and transformed the whole inhabited world.

And if Elijah raised one dead man, yet these raised countless numbers, and that too when they had not yet been counted worthy of the Spirit.

For this reason too, then, He brings them forward into the midst.

For He wished them to emulate those men's care for the people, and their firmness, and their unbending resolve;

and to become meek after the manner of Moses, and zealous after the manner of Elijah, and tenderly caring in like fashion.

For the one endured a famine of three years for the sake of the Jewish people;

'If Thou wilt forgive them their sin, forgive it;'

'but if not, blot me also out of the book which Thou hast written.'

And of all these things He put them in mind by that vision.

For indeed He led them into glory, not that they might stand still at this point, but that they might even surpass these bounds.

At any rate, when they said, 'Let us bid fire to come down from heaven,' and they mentioned Elijah as having done this, He says:

'You know not of what spirit you are;'

anointing them unto forbearance by means of the difference that pertains to the gift of grace.

And let no one suppose that we are condemning Elijah as imperfect;

for indeed he was exceedingly perfect;

but it was in his own times, when the mind of men was more childlike, and they had need of this kind of tutelage.

Since Moses too was perfect in this respect;

but nevertheless more is required of these men than of him.

'For except your righteousness shall exceed that of the Scribes and Pharisees, you shall in no wise enter into the kingdom of heaven.'

For they were entering, not into Egypt, but into the whole inhabited world, which was in a more grievous state than the Egyptians;

nor were they to reason with Pharaoh, but to wrestle in combat with the devil, with the very tyrant of wickedness himself.

For it was a contest for them, both to bind him, and to plunder all his goods;

not cleaving a sea, but the deep of ungodliness by the rod of Jesse, a deep having waves far more grievous.

Consider, then, how many things there were that terrified men:

death, poverty, dishonour, and countless sufferings;

and at these they trembled more than the Jews trembled then at that sea.

But nevertheless He persuaded them to make bold against all these things, and to pass through, as it were over dry land, in all safety.

So then, anointing them for all these things, He brought forward those who had shone forth in the Old Covenant.

What then does the fervent Peter say? 'It is good for us to be here.'

For since he had heard that He must go away to Jerusalem and suffer, still fearing and trembling for Him even after the rebuke, he does not dare to approach and say this same thing again, namely, 'Be it far from Thee'; but out of that fear he hints again at the very same thing through other words.

For when he saw a mountain, and much seclusion and solitude, he reflected that they had great security from the place;

and not only the security that came from the place, but also from His going no more away to Jerusalem;

for he wished Him to be there continually;

'For if this should come to pass,' he says, 'we shall not go up to Jerusalem;'

'and if we should not go up, He will not die;'

for there, He had said, the scribes would set upon Him.

But in this manner he did not dare to speak;

but, wishing to bring these things about, he spoke of being in safety, saying:

'It is good to be here, where Moses too is present, and Elijah;'

Elijah, who upon the mountain brought down fire, and Moses, who entered into the thick darkness and conversed with God;

'and no one will even know where we are.'

Do you see the ardent lover of Christ? Do not scrutinize the fact that his manner of remonstrance was not well-considered, but rather how fervent he was, how he burned with love for Christ.

For that it was not so much out of fear for himself that he said these things trembling, when the Lord foretold His coming death and His going away, hear what he says:

'I will lay down my life for Thee.'

'Even if I must die with Thee, I will not deny Thee.'

But observe how even in the very midst of dangers he was ready to hazard himself.

At any rate, though so great a crowd stood round about, not only did he not flee, but he even drew his sword and cut off the ear of the high priest's servant.

Thus he did not consider his own case, but trembled on behalf of his Master.

Then, since he had spoken in a peremptory manner, he checks himself, and reflecting lest he be again rebuked, he says:

'If Thou wilt, let us make here three tabernacles, one for Thee, and one for Moses, and one for Elias.'

What are you saying, O Peter? Did you not a little while ago separate Him from the servants? Do you again number Him with the servants? Do you see how very imperfect they were before the cross? For even though the Father had revealed it to him, yet he did not continually retain the revelation, but was thrown into confusion by his agitation—not only by that which I spoke of, but also by another, arising from that vision.

The other evangelists, at any rate, making this clear, and showing that the confusion of his mind, with which he uttered these words, had come from that agitation, said:

Mark, that 'He did not know what he should say';

and Luke, after saying, 'Let us make three tabernacles,' added, 'not knowing what he said.'

Then, making clear that both he and the rest were held fast by great fear, he says:

'and when they were fully awake, they saw His glory';

here calling 'sleep' the deep stupor that came upon them from that vision.

For just as eyes are darkened by an excess of brightness, so also did they suffer then.

For it was not night, but day;

and the exceeding greatness of the radiance weighed down the weakness of their eyes.

What then? He Himself speaks nothing, nor does Moses, nor Elias;

but He who is greater than all and most worthy of trust, the Father, sends forth a voice out of the cloud.

Why out of the cloud? Thus does God ever appear.

For 'Cloud and thick darkness are round about Him';

and, 'He sitteth upon a light cloud';

and again, 'Who maketh the clouds His chariot';

and, 'A cloud received Him out of their sight';

and, 'As the Son of Man coming upon the clouds.'

Therefore, that they might believe that the voice was borne from God, it comes from there.

'While He yet spake, behold, a bright cloud overshadowed them.'

'And behold, a voice out of the cloud, which said:'

'This is My beloved Son, in whom I am well pleased.'

For when He threatens, He shows a dark cloud, as on Sinai;

for it says, 'Moses entered into the cloud and into the thick darkness, and the smoke went up as a vapour';

and the Prophet says, discoursing concerning His threatening:

'Dark waters in the clouds of the skies';

but here, since He did not wish to terrify, but to teach, there was a bright cloud.

And Peter indeed said, 'Let us make three tabernacles';

but He showed a tabernacle not made with hands.

For this reason, there was smoke and the vapour of a furnace;

but here, unspeakable light and a voice.

Then, that it might be shown that it was not spoken simply of one of the three, but of Christ alone, when the voice was borne down, those others withdrew out of the way.

For not even, had it been spoken simply of one of them, would this One have remained alone, the two being parted away.

Why then did not the cloud also receive Christ alone, but all of them? Had it received Christ alone, He would have been thought Himself to have uttered the voice.

Wherefore also the evangelist, securing this very point, says that the voice was out of the cloud, that is to say, out of God.

And what does the voice say? 'This is My beloved Son.'

But if He is beloved, fear not, Peter.

For thou oughtest indeed already to have known His power, and to have been fully assured concerning the resurrection;

but since thou art ignorant, at least from the voice of the Father take courage.

For if God is mighty, as indeed He is mighty, it is plain that the Son also is so likewise.

Fear not, therefore, the terrible things.

But if thou dost not yet accept this, at least reckon upon that: that He is both Son, and is beloved.

For 'This,' He says, 'is My beloved Son.'

For no one gives up the one whom he loves.

And even shouldest thou love Him ten thousand times over, thou dost not love Him equally with the One who begat Him.

For it is not merely because He begat Him that He loves Him, but because He is also equal to Him in all things and of one mind with Him.

So that the love is twofold, or rather even threefold:

because He is Son, because He is beloved, because in Him He was well pleased.

And what is, 'In whom I was well pleased'? As though He said, 'In whom I rest, with whom I am pleased';

because of His being made equal to Him in all things with exactness, and because there is one will in Him and in the Father, and because, while remaining Son, He is in all things one with the One who begat Him.

So that even should He will to be crucified, do not oppose Him.

'And when they heard it, they fell on their face, and were sore afraid.'

'And Jesus came and touched them, and said:'

'Arise, and be not afraid.'

'And lifting up their eyes, they saw no one, save Jesus only.'

How was it that, on hearing these things, they were astounded? And yet even before this a like voice had been borne down at the Jordan, and a crowd was present, and no one suffered anything of the sort;

and again afterwards, when they even said that thunder had occurred;

but not even then did they endure anything of the sort.

How then did they fall on the mount? Because there was both solitude and height and great stillness, and a transfiguration full of awe, and unmingled light, and an outspread cloud;

all which things cast them into great agony.

And from every side the amazement was gathered together, and they fell, at once terrified and worshipping.

But so that the fear, if it remained long, might not cast out the memory of these things, He straightway loosed their agony, and He is seen alone, and He charges them to tell this to no one, until He should rise again from the dead.

'For as they came down out of the mountain, He charged them to tell the vision to no one, until He should rise again from the dead.'

For by how much greater things were said concerning Him, by so much the harder were they then to be received by the multitude;

and the stumbling-block that came from the cross was hence made the more intense.

For this cause He bids them keep silence, and not simply, but again reminding them of the passion, and all but even telling the reason for which He bade them keep silence.

For He did not indeed bid them tell no one for ever, but until He should rise from the dead.

And, being silent about the grievous part, He discloses only the gladsome.

What then? Were they not going to be offended after these things? By no means.

For that which was in question was the time before the cross.

They were counted worthy, and they had the voice from the signs pleading in their behalf, and all that they should thenceforth say was readily to be received, the events proclaiming His might more clearly than a trumpet, and no such stumbling-block coming in between to interrupt the things that were done.

Nothing, then, is more blessed than the apostles, and especially than the three, who in the cloud were counted worthy to be under one roof with the Master.

But if we are willing, we too shall see Christ.

not in such a manner as they then beheld Him on the mountain, but in a manner far more resplendent.

For He will not come hereafter in such a way.

For then, sparing His disciples, He opened up only so much of His splendour as they were able to bear;

but hereafter He will come in the very glory of the Father, not with Moses and Elijah alone, but with the boundless host of angels, with the archangels, with the Cherubim, with those countless multitudes;

no cloud coming to be above His head, but heaven itself being rolled up.

For just as, when judges give judgement in public, those standing by draw back the curtains and display them to all;

so too then shall all behold Him seated, and the whole of human nature shall stand before Him, and He Himself, by His own person, shall render answer to them:

'Come, ye blessed of My Father;'

'for I was hungry, and ye gave Me to eat;'

'Well done, thou good and faithful servant;'

'thou wast faithful over a few things, I will set thee over many.'

And giving the contrary sentence, He answers to some, 'Depart into the eternal fire, which is prepared for the devil and his angels;'

and to others, 'Thou wicked and slothful servant.'

And some He will cut asunder, and deliver over to the tormentors;

and others He will command to be bound hand and foot, and cast forth into the outer darkness.

And after the axe, the furnace shall succeed, and the things cast out from the dragnet shall fall in there.

Then shall the righteous shine forth as the sun;

nay rather, more than the sun.

But so much has been said, not because their light shall be only so much;

but because we know of no other star more brilliant than this one, and from what is familiar He willed to set forth the coming radiance of the saints.

Since on the mountain also, when He said that 'He shone as the sun,' it was for this same reason that He spoke thus.

For that the light was greater than the illustration, the disciples showed by falling down.

But if the light had not been overwhelming, but commensurate with the sun, they would not have fallen, but would easily have borne it.

The righteous, therefore, shall shine as the sun, and even above the sun in that day;

but the sinners shall suffer the uttermost things.

Then there shall be no need of records, nor of proofs, nor of witnesses;

for He Himself is all things—the one who judges, and witness, and proof, and judge.

For all things are naked and laid open before His eyes.

Neither rich nor poor, neither ruler nor weak, neither wise nor unwise, neither slave nor free—no one shall appear there under such a guise; but, these masks being shattered, there shall be only the scrutiny of works.

For if in the law-courts, when someone is tried for treason or murder—whoever he may be, though he be prefect, though consul, though anything whatsoever—all his dignities fly away, and the convicted man pays the extreme penalty;

much more shall this be so there.

In order, then, that this may not befall us, let us put off the filthy garments, let us put on the armour of light, and the glory of God shall wrap us round.

For what is there burdensome in the commandments? What is not easy? Hear at least the prophet as he speaks, and then thou shalt know their easiness.

'Not even if thou bow down thy neck like a collar, and spread sackcloth and ashes beneath thee—not even so shalt thou call it an acceptable fast;'

'but loose every bond of unrighteousness, undo the knots of oppressive dealings.'

For having first set down burdensome things and taken them away, He deems us worthy to be saved by the easy ones, showing that God requires not labours, but obedience.

Then, showing that virtue is easy, but vice heavy and burdensome, He establishes this from the bare names themselves.

'For vice,' He says, 'is a bond and a knot.'

But virtue is the release and dissolution of all these things.

Tear up every unjust bond.

the bonds of interest, those thus fair-named documents of loans.

Set free those who are broken, releasing them.

whenever he sees the creditor, his mind is crushed, and he dreads him more than a wild beast.

Bring the poor who are without shelter into your house.

if you see one naked, clothe him, and do not disregard those of your own kindred.

Now in the discourse we delivered the day before yesterday, in recounting the rewards, we were displaying the wealth that comes from these things.

but now let us see whether any of the commandments is difficult and beyond our nature.

But we shall find nothing of the sort; rather, quite the contrary in everything: these things possess great ease, while the works of wickedness demand much sweat.

For what is more difficult than to lend money, and to be anxious about interest and contracts, and to demand securities, and to fear and tremble over pledges, over the principal, over the bonds, over the interest, over the guarantors? For such are the affairs of this life.

For this seeming and supposed security is more rotten and suspect than anything.

but to show mercy is easy, and frees one from all anxiety.

Let us not, then, traffic in the misfortunes of others, nor make merchandise of loving-kindness.

And I know indeed that many hear these words with displeasure.

But what is the gain of silence? For even if I should keep silent and trouble you not at all with words, it is impossible by this silence to deliver you from punishment; nay, quite the opposite results from it.

the penalty is intensified, and such silence procures punishment not for you only, but for me as well.

What then is the grace of words, when it does not help toward deeds but even does harm? What is the gain of gladdening by speech, yet grieving in reality; of delighting the ear, yet punishing the soul? Therefore it is necessary to grieve here, that we may not render up a penalty there.

For a dreadful disease, beloved, a dreadful malady requiring much healing, has fallen upon the Church.

For those who are commanded not even to lay up treasure from just labors, but to open their houses to the needy, reap profit from others' poverty, devising a well-faced robbery, a plausibly-pretexted greed.

For do not cite to me the laws of those outside.

since the tax-collector too fulfills the outward law, yet nevertheless is punished.

Which we too shall suffer, if we do not cease from grinding down the poor, and from abusing their need and necessity as an occasion for shameless huckstering.

For this reason you have money: that you may relieve poverty, not that you may make a trade of poverty.

but you, under the pretext of consolation, work a greater calamity, and sell the loving-kindness of money.

Sell it — I do not forbid — but for the kingdom of heaven.

Do not take a small price for so great an achievement — a hundredth part of interest — but rather that immortal life.

Why are you poor and needy and petty, selling great things for a little, for money that perishes, when you might have a kingdom that ever endures? Why, forsaking God, do you gain human gains? Why, passing by the rich man, do you press the one who has nothing, and, leaving him who repays, do you deal with the ungrateful? The former desires to repay you.

but this one is even resentful in repaying.

This one scarcely repays a hundredth part.

but that one repays a hundredfold, and life eternal.

This one repays with insults and revilings.

but that one with praises and commendation.

This one stirs up envy against you.

but that one even weaves crowns for you.

but that one rewards you both there and here.

Is not this, then, the utmost folly?

not even to know how to gain? How many have lost the principal also through interest? How many have fallen into perils through interest? How many have wrapped both themselves and others in extreme poverty through their unspeakable greed?

For do not say this to me: that he takes pleasure in receiving, and is grateful for the loan.

For this comes about because of your cruelty.

For Abraham too, when he gave up his wife to the barbarians, himself contrived that the plot should be readily accomplished;

yet not willingly, but through fear of Pharaoh.

Even so the poor man, since you count him unworthy even of this, is constrained to feel gratitude for your very cruelty.

when you deliver him, to demand from him a reward for this deliverance.

What are you saying? When you deliver from the greater evil, you are unwilling to demand money;

but for the lesser you display such inhumanity? Do you not see how great a penalty lies upon this practice? Do you not hear that even in the Old Testament this was forbidden? But what is the excuse of the multitude? 'I take the interest,' he says, 'and give it to the poor.'

God does not desire such sacrifices.

It is better not to give to the poor at all than to give from this source;

for the silver gathered from honest labours you often make to be unlawful, because of its wicked offspring;

just as if one should compel a healthy womb to bring forth scorpions.

And why do I speak of the law of God? Do not you yourselves call it filth? And if you who make gain of it thus vote against it, consider what verdict God will bring upon you.

And if you are willing to ask even the lawgivers of the outside world, you will hear that to them also the practice seems a token of the utmost shamelessness.

At any rate, those who are in offices of dignity and are enrolled in the great council which they call the senate, it is not lawful that they should be disgraced by such gains;

but there is a law among them forbidding such gains.

How then is it not a thing to shudder at, if you would not assign even so much honour to the commonwealth of the heavens as the lawgivers assigned to the council of the Romans;

but heaven shall bear away less than the earth, and you are not ashamed even of the very absurdity of the thing? For what could be more absurd than this, than when one strives to sow without land and rain and plough? Therefore it is tares—consigned to the fire—that those reap who have devised this wicked husbandry.

Are there not indeed many just forms of trade? Those of the fields, those of the flocks, those of the herds of oxen, those of the cattle,

those of the hands, those of the careful management of one's possessions? Why do you rage and wander in your madness, tilling thorns for nothing? But do the fruits of the earth suffer failures, and hail and mildew and floods of rain? Yet not so many as usury does.

For however many such things happen, the loss concerns only the revenue;

but the capital stands firm—the field.

But here many have often suffered shipwreck even in the capital itself;

and even before the loss they are in continual dejection.

For the moneylender never enjoys his possessions, nor is glad because of them; but when the interest comes in, he does not rejoice that a return has been made, but grieves that the interest has not yet overtaken the capital;

and before this evil offspring is perfectly brought forth, he compels it too to bring forth, making the interest into capital, and forcing it to yield untimely and abortive births—the brood of vipers.

More than those wild beasts they devour and rend the souls of the wretched.

This is the knot of violent contracts.

'For I give,' he says, 'not that you may receive, but that you may pay back more.'

And God, on the other hand, does not even bid you take back what is given;

'For give,' He says, 'to those from whom you do not expect to receive;'

but you demand back even more than what was given, and what you did not give, this you compel the receiver to pay down as though it were owed.

And you indeed think that your substance is thereby increased;

but in place of substance you are kindling the fire that is unquenchable.

In order, then, that this may not come to pass, let us cut out the wicked womb of usury, let us maim its lawless throes, let us dry up this deadly belly, and let us pursue only the true and great gains.

And what are these? Hear Paul saying that 'Godliness with contentment is great gain.'

This wealth, then, let us alone be rich in, that both here we may enjoy security, and may attain to the good things to come, by the grace and love toward man of our Lord Jesus Christ, to whom be glory and dominion, together with the Father and the Holy Spirit, now and ever and unto the ages of ages.