Homilies on the Gospel of Matthew 73

Then Jesus spoke to the crowds and to His disciples, saying:

The scribes and the Pharisees have seated themselves upon the seat of Moses.

All things, therefore, whatsoever they tell you to do, do;

but do not act according to their works.

'Then'—when? When He had said these things;

when He had brought them to the point of no longer daring to tempt Him;

when He had shown that they were incurably diseased.

And since He had made mention of 'Lord' and 'Lord,' He again has recourse to the Law.

'And yet the Law said no such thing,' someone may object;

but rather, 'The Lord your God, the Lord is one.'

But Scripture calls the whole of the Old Testament 'the Law.'

And He says these things, showing through all of them His great concord with the One who begot Him.

For if He had been opposed to Him, He would have said the contrary concerning the Law;

but as it is, He commands that so great a reverence be shown toward it, that even though those who teach it are corrupt, He bids men still hold fast to it.

But here He also discourses concerning their manner of life and conduct, since this above all was the cause of their unbelief—namely, their corrupt life and their love of glory.

Therefore, in setting His hearers right, that which is chiefly and above all conducive to salvation—namely, not to despise their teachers, nor to rise up against the priests—this He enjoins abundantly.

And He does not merely command it, but Himself also does it.

For even though they were corrupt, He does not bring them down from their honor;

thereby bringing upon those men a greater judgment, while leaving to the disciples no pretext for disobedience.

For lest anyone should say, 'Since the teacher is worthless, I have on that account become the more slothful,'

He takes away this pretext also.

In this way, at any rate, He established their authority—wicked though they were—so that even after so great an accusation He says:

'All things whatsoever they tell you to do, do.'

For they speak not their own words, but the things of God, which He gave as law through Moses.

And observe how great an honor He has shown toward Moses, again displaying His agreement with the Old Testament, seeing that from this very point too He renders them worthy of reverence.

'For they have sat down upon the seat of Moses,' He says.

For since He could not make them worthy of credence from their manner of life, He does this from such grounds as were available to Him, namely, from the seat and from their succession to that man.

But whenever you hear 'all things,' do not understand the whole body of the Law.

For instance, the ordinances concerning meats, those concerning sacrifices, and all such things.

For how was He going to bid them observe these things, which He Himself had already abolished beforehand? Rather, by 'all things' He means all that corrects character, and makes one's way of life better, and agrees with the laws of the New Covenant, and no longer leaves a man to be under the yoke of the Law.

Why then does He ordain these things not from the law of grace, but from Moses? Because before the cross the time had not yet come to speak of these things plainly.

But it seems to me that, in addition to what has been said, in saying these things He is also making provision for something else beforehand.

For since He is about to accuse them, in order that He might not seem to the foolish to be coveting this rule of theirs, or to be doing these things out of enmity, He first removes this suspicion, and having rendered Himself free from all such suspicion, He then begins His accusation.

And for what reason does He reprove them, and thereafter extend His discourses against them at length? To guard the multitudes beforehand, that they might not fall into the same faults.

For it is not the same thing to forbid a fault, and to point out those who have stumbled;

just as it is not the same thing to exhort men to their duty, and to bring forward into the midst those who have done well.

For this reason too He says, taking care in advance:

'But do not act according to their works.'

For lest they should suppose that, because they were to hearken to them, they must also emulate them, He employs this corrective, and turns what seemed to be their honour into an accusation against them.

For what could be more wretched than a teacher, when the salvation of his disciples lies in their not attending to his manner of life? So that what seemed to be their honour is a very great accusation, when they are seen to have such a life as those who emulate it are ruined by.

For this reason too He proceeds to His accusations against them.

And not for this reason only, but also that He might show that both their former unbelief, in which they disbelieved, and the cross which they afterwards dared to inflict, are no charge against Him who was crucified and disbelieved, but an accusation against their own senselessness.

But observe from where He begins, and from where He heightens the charges. 'Because,' He says, 'they say, and do not do.'

For each man is worthy of charges when he transgresses the Law, but most of all he who holds the authority of teaching;

and he is justly condemned in a threefold manner.

For one thing, because he transgresses;

for another, because, being bound to set others right and then limping himself, he is worthy of greater punishment on account of his honour;

and thirdly, because he also corrupts others more grievously, inasmuch as he transgresses in such ways while in the rank of a teacher.

And along with these He mentions yet another accusation against them, namely, that they are harsh toward those who are answerable to them.

'For they bind heavy burdens and hard to bear, and lay them on men's shoulders;'

'but they will not move them with their finger.'

Here He speaks of a twofold wickedness: that they demand of those under them, unpardonably, a great and utmost strictness of life, while granting to themselves a great licence;

whereas the best ruler ought to have the very opposite of these;

in the things that concern himself, to be an unpardoning and severe judge;

but in the things that concern those under his rule, to be forgiving and gentle;

of which things these men did the very opposite.

For such are all those who play the philosopher in words: unpardoning and harsh, inasmuch as they are inexperienced in the difficulty of deeds.

And this too is no small wickedness, nor does it heighten the foregoing accusation in any ordinary way.

But consider for me how this too increases the charge.

For He did not say, 'They cannot,' but 'They will not.'

Not 'to carry,' but 'to move with a finger,' that is, not even to come near, nor so much as to touch.

But where are they diligent and strenuous? In the things that are forbidden.

'For all their works,' He says, 'they do to be seen by men.'

He says these things to charge them with vainglory, which was the very thing that destroyed them.

For the former things were marks of cruelty and slothfulness;

This it was that estranged them from God;

this it was that made them strive in another arena, and it brought them to ruin.

For whatever kind of spectators a man may have, since he is bent on pleasing these, of that same kind he displays his contests too;

and he who wrestles among noble men engages in contests of a like nobility;

but he who is among the cold and slack becomes himself the more listless.

For instance, has a man a spectator who delights in laughter? He himself becomes a buffoon, that he may amuse the spectator;

has he another, earnest and given to wisdom? He too is eager to be such, since such is the mind of the one who praises him.

But observe again here also, with what intensity He presses the charge.

For neither do they act in one way here, and in another there;

Then, having accused them of vainglory, He shows that they were not even vainglorious over great and necessary things;

(for indeed they had none, but were destitute of good deeds;) but over things cold and paltry, and such as were the very tokens of their wickedness—the phylacteries, the borders.

For they broaden their phylacteries, He says, and enlarge the borders of their garments.

And what are these phylacteries and borders? Since they were continually forgetting the benefits of God, He commanded that His wonders be written on little scrolls, and that these be suspended from their hands;

They shall be unmovable before your eyes;) which they called phylacteries;

just as now many of the women have Gospels suspended from their necks.

And that they might be reminded from yet another quarter also—a thing which many often do, when as though forgetful they tie a thread of linen or of woof about the finger—this God commanded them, as though they were children, to do, that a lace of blue should be sewn upon their garments about the hem that goes round the feet, so that being attentive they might be reminded of the commandments;

In these things then they were diligent, broadening the bands of the scrolls, and making the borders large;

which was a mark of the uttermost vainglory.

For why art thou ambitious, and dost broaden these things? Is this then any achievement of thine? Does it profit thee at all, unless thou gain the benefit from them? For God seeks not the making of these great and broad, but the remembering of His mighty acts.

But if in almsgiving and fasting—though these be toilsome and are achievements of our own—one ought not to seek honour;

how dost thou plume thyself upon these things, O Jew, which most of all accuse thee of slothfulness? Yet they were sick with this malady not in these matters only, but in others too, and small ones.

For they love, He says, the chief place at feasts, and the chief seats in the synagogues, and

the greetings in the market-places, and to be called of men, Rabbi.

For these things, even if one account them small, are yet the causes of great evils.

These things have overthrown both cities and Churches.

And it comes over me even to weep now, when I hear of the chief seats and the greetings, and consider how many evils have been born thence to the Churches of God;

which things it is not necessary to declare unto you now;

or rather, as many as are advanced in years have no need to learn these things from us.

But do thou consider for me where the power of vainglory prevailed;

in the very place where they were commanded not to seek vainglory, in the synagogues;

where they entered in to set others in order.

For to suffer this at feasts, in whatever way, does not seem to be so grievous;

and yet there too the teacher ought to be held in admiration, not in the Church only, but everywhere.

And just as the man, wherever he may appear, is manifestly distinct from the brute beasts;

so too the teacher, whether speaking or keeping silence, whether taking his meal or doing anything whatsoever, ought to be manifest—both by his gait, and by his look, and by his bearing, and by all things simply.

But those men were on every side ridiculous, and everywhere put to shame, practising the very things which they ought to have shunned.

But if the mere loving of these things is a charge against them, how great a thing is it to do them? And to hunt after them, and to be eager so as to obtain them, how great an evil? Section 3.

The other things then He stayed short of, at the mere accusation of them, as being small and paltry, and such as the disciples needed not to be set right in respect of these also;

but that which was the cause of all the evils, the love of rule, and the snatching at the teacher's throne—this, bringing forward into the midst, He earnestly sets right, in respect of this pressing hard and vehemently upon them too.

For what saith He? But be not ye called Rabbi.

For One is your Teacher;

and you are all brethren;

and no one has anything more than another, inasmuch as no one knows anything of himself.

For 'what is Paul, and what is Apollos, and what is Cephas, but ministers?' He did not say, 'Teachers.'

not that they should not call anyone so, but that they might know whom they ought properly to call Father.

For just as a teacher is not a teacher in the primary sense;

for He is the Author of all, both of teachers and of fathers.

'for One is your Guide, even Christ.'

Just as He said earlier, 'What think you concerning the Christ?' and did not say, 'concerning Me';

But I would gladly ask here what they would say who often apply the 'One and One' to the Father alone, so as to set aside the Only-Begotten.

Is the Father a Guide? All would say so, and no one will contradict it.

And yet, He says, 'One is your Guide, even Christ.'

As therefore Christ, being called the one Guide, does not exclude the Father from being a Guide;

so also the Father, being called the one Teacher, does not exclude the Son from being a Teacher.

For the 'One and One' is spoken in contradistinction to men and to the rest of creation.

Having therefore forbidden them this grievous disease and corrected it, He teaches also how they might escape it;

'But he that is greatest among you shall be your servant.'

'For whosoever shall exalt himself shall be abased;

and whosoever shall humble himself shall be exalted.'

For nothing is equal to being moderate and lowly-minded;

wherefore also He continually reminds them of this virtue, both when He set the little children in the midst, and now;

and when He began on the mount of the Beatitudes, He began from this point;

and here He plucks it up by the very root, saying:

'He that humbles himself shall be exalted.'

Do you see how He leads the hearer clean over to the very opposite? For He forbids not only to long for the first places, but also to pursue the last.

'For thus,' He says, 'you shall attain your desire.'

Wherefore he that pursues the desire of the first places must pursue the lowest station.

'For whosoever shall humble himself shall be exalted.'

And where shall we find this humility of mind? Are you willing that we go once more to the city of virtue, to the tabernacles of the saints—I mean the mountains and the glens? For there also

we shall behold this height of humility.

For men who are illustrious, some from outward dignities, others even from wealth, abase themselves on every side—in their raiment, in their dwelling, in those who wait upon them;

and as it were in letters they inscribe humility through all these things.

And the things which are fuel for arrogance—to be well clad, to build splendidly, to have many attendants, things which often cast even the unwilling into arrogance—all these are there done away.

They themselves kindle the fire, they themselves cleave the wood, they themselves cook, they themselves wait upon those who come.

It is not possible there to hear anyone giving insult, nor to see one insulted, nor one commanded, nor one commanding;

but all are among those who serve, and each washes the feet of the strangers, and there is much contention over this.

And he does this without inquiring who the man is, nor whether he be a slave, nor whether he be free;

but he fulfils this ministry toward every one.

No one there is great, and no one small.

What then? Is there confusion? God forbid;

For even if a man be lowly, the great one does not regard this, but rather counts himself to be more insignificant than that other; and by this very thing he becomes greater.

One table serves all, both those who are ministered to and those who minister; the same food, the same raiment, the same dwellings, the same manner of life.

Great there is he who seizes for himself the meanest task.

There is no 'Mine' and 'Thine.'

But this word has been banished, the word that is the cause of countless wars.

And why do you marvel if there is one manner of life and one table and one garment for all, seeing that there is even one soul for all — not only according to substance (for this is so with all men), but according to love? How then could it ever be lifted up against itself? There is there no poverty and wealth, no glory and dishonour.

How then could pride and boastfulness find any entrance? For there are indeed small and great according to the measure of virtue;

but, as I said, no one regards this.

The lowly one does not grieve as though he were despised;

for neither is there anyone who despises.

And even if someone should spurn him, this above all is what they are trained in — to be despised, to be spurned, to be treated as of no account, whether by words or by deeds.

They keep company with the poor and the maimed, and their tables are filled with such guests.

And for this very reason they are worthy of the heavens.

And one tends the wounds of those afflicted with disease, another leads the blind man by the hand, and another carries him whose leg is crippled.

There is there no throng of flatterers, nor of parasites.

Nay rather, they do not so much as know what flattery even is.

Whence then could they ever be puffed up? For there is much equality among them.

Wherefore also there is great ease in the practice of virtue.

For by these things the lowlier are better trained than if they were compelled to yield the chief places to them.

For just as the man who is struck and yet yields disciplines the insolent one,

so too the man who does not contend for glory but despises it disciplines the one who is ambitious for honour.

And this they do there in abundance.

And as great as is the strife among us to obtain the chief places, so great is the contest among them not to obtain them but to thrust them away; and there is much zeal as to who shall have the advantage — not in being honoured, but in bestowing honour.

In another way too, the very works themselves persuade a man to be moderate, and do not suffer him to be inflamed with pride.

For who, tell me, that digs the ground and waters and plants, or weaves baskets and weaves sackcloth, or busies himself with any other such labour, will ever think highly of himself? And who that lives together with poverty and wrestles with hunger will fall sick of this sickness? There is no such man.

For this reason humility of mind comes easily to them.

And just as here it is hard to be moderate because of the multitude of those who applaud and admire,

so there it is exceedingly easy.

For that man gives heed only to the wilderness, and he sees birds flying, and trees swaying, and the west wind blowing, and streams borne down through the ravines.

Whence then could he be puffed up who lives together with so great a solitude? Yet we shall have no excuse on this account, that living in the midst of the world we think highly of ourselves.

For Abraham also, while dwelling in the midst of the Canaanites, said,

'But I am earth and ashes.'

And David, in the midst of the encampments, said, 'But I am a worm, and no man.'

And the Apostle, in the midst of the whole inhabited world, said the like.

What consolation then shall we have, and what excuse, when even having so many examples we are not moderate? For as those men are worthy of countless crowns, being the first to walk the road of virtue,

so we are liable to countless punishments, since even after those who have departed and lie recorded in the writings, and even after these who are living and are admired by their deeds, we are not drawn on to the same zeal.

For what could you say, if you do not amend yourself? 'You do not know letters, nor have you pored over the Scriptures, that you might learn the virtues of the ancients?' Nay, this very thing is itself an accusation — that, though the church stands continually open, you do not enter and partake of those pure streams.

But even if you have not come to know those who have departed through the Scriptures, you ought at least to have seen these who are living.

But is there no one to lead you by the hand? Come to me, and I will show you the abodes of these holy men.

Come, and learn what profit there is to be had from them.

These men are lamps everywhere throughout the earth, shining forth;

they encircle the cities like walls.

For this reason they took possession of the deserts, that they might teach you also to despise the tumults that are in the midst of the world.

For those who are strong are able to enjoy calm even in the midst of the surging waves;

but you, who are deluged on every side, have need of quiet, and of taking a little breath from the waves that follow one upon another.

Go there, therefore, continually, that having cleansed away by their prayers and admonitions the stain that clings to you unceasingly, you may both pass this present life in the best manner and attain unto the good things to come, by the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom be glory, might, and honour to the Father, together with the Holy Spirit, now and ever and unto ages of ages.