馬太福音講道集 第 32 章 第 1/2 段

And as Jesus was passing on from there, two blind men followed Him, crying out and saying:

And when He had come into the house, the blind men came to Him, and Jesus says to them:

'Do you believe that I am able to do this?' They say to Him:

'Yes, Lord.' Then He touched their eyes, saying:

'According to your faith be it done to you.' And their eyes were opened.

Why does He draw them on as they cry out? Here again He is teaching us to thrust away the glory that comes from the many.

For since the house was near, He leads them there to heal them in private.

And this is plain also from the fact that He charged them to tell no one.

And this is no small accusation against the Jews, when these men, though their eyes had been struck out, receive faith from hearing alone;

while those, though beholding the miracles and having sight to bear witness to what was being done, do all the contrary.

And observe their earnestness, both from their crying out and from the very manner of their entreaty.

For they did not come to Him simply, but crying aloud, and putting forward nothing else but mercy.

And they called Him Son of David, since the name seemed to be one of honor.

At any rate, in many places the prophets too used thus to call the kings whom they wished to honor and to declare great.

And having led them into the house, He brings forward a second question.

For in many places He was earnest to heal upon being entreated, lest anyone should suppose that He rushed upon these miracles out of vainglory;

and not for this reason only, but also that He might show that they were indeed worthy of healing;

and that no one might say that, if He saved by mercy alone, all ought to be saved.

For loving-kindness too has a certain principle, that which comes from the faith of those who are saved.

And not for these reasons only does He require of them faith, but since they had said 'Son of David,' leading them up to something higher, and teaching them what they ought to imagine concerning Him, He says:

'Do you believe that I am able to do this?' He did not say

'Do you believe that I am able to entreat My Father, that I am able to pray,' but 'that I Myself am able to do this.'

What then do they say? 'Yes, Lord.'

No longer do they call Him Son of David, but they soar up higher, and confess His lordship.

And then at last He too lays on His hand, saying:

'According to your faith be it done to you.'

And He does this to strengthen their faith, and to show that they are sharers in the achievement, and to bear witness that their words were not flattery.

For He did not say, 'Let your eyes be opened,' but, 'According to your faith be it done to you;'

which He says to many of those who came to Him, hastening to proclaim beforehand the faith in the soul before the healing of the bodies, so as both to make those more esteemed, and to render others more earnest.

So also in the case of the paralytic;

for indeed, before He braced up the body, He raised up the soul that lay prostrate, saying:

'Take courage, child, your sins are forgiven you;'

And raising up the little girl as well, He took her by the hand, and through the meal He taught her to know her Benefactor.

And in the case of the centurion He acted likewise, committing the whole matter to faith.

And when He was delivering the disciples from the storm of the sea, He first delivered them from their little faith. So it is here also.

For even before their utterance He Himself knew the hidden things of the mind.

But in order that He might lead others also to the same zeal, and might make them manifest to the rest, through the completion of the healing He proclaimed aloud their hidden faith.

Then, after the healing, He commands them to tell no one.

And He does not simply command it, but with much vehemence.

For Jesus, it says, sternly charged them, saying...

But they, when they had gone out, spread abroad His fame in all that land.

Indeed those men could not contain themselves, but became heralds and evangelists.

And though commanded to conceal what had happened, they could not hold their peace.

But if elsewhere He appears saying...

'Go, and declare the glory of God'...

that saying is not contrary to this one, but even fully in accord with it.

For He teaches us to say nothing about ourselves, but even to restrain those who wish to praise us;

but if the glory be referred to God, not only not to hinder it, but even to enjoin the doing of it.

And as they were going out, it says, behold, they brought to Him a man that was dumb and possessed by a demon.

For the affliction was not of nature, but the plotting of the demon;

wherefore he also had need of others to bring him.

For neither could he entreat on his own behalf, being speechless, nor supplicate others, since the demon had bound his tongue, and together with the tongue had fettered his soul.

For this reason He does not even demand faith of him, but straightway corrects the malady.

For when the demon was cast out, it says, the dumb man spoke.

And the multitudes marvelled, saying...

'It was never so seen in Israel.'

This above all vexed the Pharisees, that they set Him above all men, not only above those then living, but even above all who had ever been.

And they set Him above them, not because He healed, but because He did so easily, and swiftly, and healed maladies without number, even such as were incurable.

But the Pharisees did the very opposite of all this.

For they not only slander the things that were done, but are not even ashamed to contradict themselves.

For what do they say? 'By the prince of the demons He casts out the demons.'

Than which what could be more senseless? For, in the first place, as He Himself also says further on, it is impossible for a demon to cast out a demon;

for that one is wont to knit together his own works, not to destroy them.

But He not only cast out demons, but also cleansed lepers, and raised the dead, and bridled the sea, and remitted sins, and preached the kingdom, and brought men to the Father;

which things a demon would never choose to do, nor could ever accomplish.

For the demons lead men to idols, and draw them away from God, and persuade them to disbelieve in the life to come.

The demon, when insulted, does not do good; whereas even when not insulted he harms those who serve and honour him.

But He does the contrary;

for after these insults and revilings, 'He went about,' it says, 'all the cities and the...

...villages, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every sickness and every disease.'

And not only did He not punish them in their insensibility, but He did not even simply rebuke them;

at once displaying His meekness, and by this refuting their evil-speaking;

and at the same time desiring, through the signs that followed, to furnish a fuller demonstration, and then also to bring in the refutation drawn from His words.

He went about, therefore, both in cities, and in country places, and in their synagogues;

teaching us thus to requite our revilers, not with other revilings...

...but with greater benefits.

For if it is not for men's sake, but for God's sake, that you do good to your fellow-servants, then whatever they may do, do not cease from doing good, that your reward may be greater;

since he who ceases from doing good after the reviling shows that it was for the sake of their praise, and not for God's sake, that he undertook such virtue.

Wherefore Christ, teaching us that it was out of goodness alone that He proceeded to this work, not only did not wait for the sick to come to Him, but Himself also hastened to them, bringing them two of the greatest blessings:

the one, the Gospel of the kingdom;

the other, the correction of all their maladies.

And He neither overlooked a city, nor passed by a village, but visited every place.

And He does not even stop at this, but displays yet another act of forethought.

For when He saw the multitudes, it says, He was moved with compassion for them, because they were harassed and cast down, like sheep having no shepherd.

Then He says to His disciples...

'The harvest truly is plentiful, but the labourers are few.'

'Pray ye therefore the Lord of the harvest, that He would send forth labourers into His harvest.'

Lest He should draw all men to Himself, He sends forth the disciples.

But not for this reason only, but also that He might train them, so that, having exercised themselves in Palestine as in some wrestling-school, they might thus strip themselves for the contests of the whole world.

For this very reason He sets the training-exercises higher than the contests, so far as concerned their own virtue, that they might more easily lay hold of the contests thereafter, as one leading forth tender nestlings already toward flight.

And for the present He makes them healers of bodies, reserving for later the healing of the soul, which takes precedence.

And observe how He shows the matter to be both easy and necessary.

For what does He say? 'The harvest truly is plentiful, but the labourers are few.'

'For I send you,' He says, 'not to the sowing, but to the reaping.'

Which was what He said in the case of John:

'Others have laboured, and you have entered into their labour.'

And these things He said, both to restrain their pride, and to make them confident, and to show that the greater toil had gone before.

And observe here too that He begins from lovingkindness, and not from any recompense.

For He was moved with compassion, because they were harassed and cast down, like sheep having no shepherd.

This is the accusation against the rulers of the Jews, that being shepherds they displayed the works of wolves.

For not only did they fail to set the multitude right, but they even marred their progress.

At any rate, while those men were marvelling and saying, 'It was never so seen in Israel'...

These men said the very opposite, namely, that 'By the prince of the demons He casts out the demons.'

But what labourers does He here mean? The twelve disciples.

What then? Having said, 'The labourers are few,' did He add to their number? By no means.

For what reason then did He say, 'Pray the Lord of the harvest, that He may send forth labourers into His harvest,' and yet added none to them? Because, though they were but twelve, He nevertheless made them many thereafter, not by adding to their number, but by bestowing upon them power.

Then, showing how great the gift is, He says, 'Pray the Lord of the harvest.'

And unobtrusively He indicates Himself to be the one who holds the sovereign authority.

For having said, 'Pray the Lord of the harvest,' though they made no request nor prayer, He Himself straightway ordains them, reminding them also of the words of John, and of the threshing-floor, and of Him who winnows, and of the chaff, and of the wheat.

Whence it is plain that He Himself is the husbandman, He Himself the Lord of the harvest, He Himself the Lord of the prophets.

For if He sent them to reap, plainly it was not that which belonged to others, but that which He had sown through the prophets.

And not by this alone did He encourage them, in calling their ministry a harvest, but also by making them able for the ministry.

'And when He had called unto Him,' it says, 'His twelve disciples, He gave them authority over unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.'

And yet the Spirit had not yet been given.

'For the Spirit,' it says, 'was not yet given, because Jesus was not yet glorified.'

How then did they cast out the spirits? By His command, by His authority.

But consider also, I pray you, the fitting season of their mission.

For He did not send them at the very outset, but only when they had sufficiently enjoyed the benefit of following Him, and had seen the dead raised, the sea rebuked, the demons driven out, the paralytic knit together again, sins forgiven, the leper cleansed, and had received a sufficient proof of His power, both by deeds and by words—then it was that He sent them forth.

And not into perilous undertakings (for there was as yet no danger in Palestine), but they had only to stand firm against evil-speaking.

Nevertheless He foretells them this also concerning the dangers, preparing them beforehand even before the time, and rousing them to earnest striving by His continual prediction of these things.

Then, since He had told us of two pairs of apostles, that of Peter and that of John, and after these had shown Matthew called, but had told us nothing concerning the calling and naming of the other apostles, here of necessity He sets down their list and their number, and makes their names known, saying thus:

'The names of the twelve apostles are these.'

'The first, Simon who is called Peter.'

For there was also another Simon, the Cananite.

And Judas Iscariot, and Judas the son of James.

And James the son of Alphaeus, and James the son of Zebedee. Now Mark indeed sets them down according to their dignity;

for after the two chief ones he then numbers Andrew;

but this evangelist does not so, but indiscriminately; nay rather, he even sets Thomas, who is far inferior to himself, before himself.

But let us look at their list from the beginning.

'The first, Simon who is called Peter, and Andrew his brother.'

This too is no small praise;

for the one he named from his virtue, and the other from his nobility of character in his manner of life.

Then, James the son of Zebedee, and John his brother.

Do you see how he does not set them down according to dignity? For to me John seems to be greater, not than the rest only, but even than his own brother.

Then, having said, 'Philip and Bartholomew,' he added:

'Thomas, and Matthew the publican.'

But in the reverse order, and he even sets him before Thomas. Then, James the son of Alphaeus.

For there was, as I said before, also the son of Zebedee.

Then, having said 'Lebbaeus, who was surnamed Thaddaeus, and Simon the Zealot,' whom he also calls the Cananite, he comes to the traitor;

and not as some enemy and foe, but as one writing a history did he thus narrate it.

He did not say, 'The abominable and utterly abominable one,' but named him from his city, 'Judas Iscariot.'

For there was also another Judas, Lebbaeus, who was surnamed Thaddaeus, whom Luke says to be the son of James, saying, 'Judas the son of James.'

Distinguishing him therefore from this one, he says:

'Judas Iscariot, who also betrayed Him.'

And he is not ashamed to say it.

So true is it that they never hid anything, not even of those things that seemed to be matters of reproach.

And first of all, and chief, was the unlettered one, the unlearned man.

But let us see where and to whom He sends them.

'These twelve,' it says, 'Jesus sent forth.'

What sort of men were these? The fishermen, the publicans;

for there were four fishermen and two publicans, Matthew and James;

And what does He say to them? Straightway He charges them, saying:

'Go not into the way of the Gentiles, and enter not into any city of the Samaritans;'

'but go rather to the lost sheep of the house of Israel.'

'For do not suppose,' He says, 'that because they insult Me, and call Me one possessed by a demon, I therefore hate them.'

'For indeed I have been earnest to set them right first of all, and leading you away from all others, I send you to these as teachers and physicians.'

'And not only do I forbid you to preach to others before these, but I do not even permit you to touch the road that leads thither, nor to enter into any such city.'

For indeed the Samaritans too are disposed in opposition to the Jews.

And yet the affairs of those (Samaritans) were the easier;

for they were much more disposed towards the faith;

But nevertheless He sends them to the more difficult, showing His care concerning them (the Jews), and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, that they might not again bring the accusation that they had gone in unto the uncircumcised, and might not seem to have a just cause for fleeing from and turning away from them.

And He calls them sheep that are lost, not sheep that have leaped away, in every way devising forgiveness for them, and drawing on their disposition.

'And as ye go,' He says, 'preach, saying, The kingdom of heaven is at hand.'

Do you see the greatness of the ministry? Do you see the dignity of the apostles? They are commanded to say nothing perceptible to sense, nor such things as they of Moses' company and the prophets before them, but certain new and marvellous things.

For those men did not preach such things, but earth, and the good things that are in the earth;

but these preach a kingdom of heaven, and all the things that are there.

And not from this alone are these greater, but also from their obedience.

For neither do they draw back, nor hesitate, as did the ancients;

but although hearing of dangers and wars and unbearable evils, they receive with much readiness of persuasion the things enjoined, inasmuch as they are heralds of a kingdom.

'And what wonder,' one may say, 'if, preaching nothing gloomy or grievous, they readily obeyed?' What are you saying? Were they enjoined nothing grievous? Do you not hear of the prisons, of the leadings-away, of the intestine wars, of the hatred from all men—all which things He said that they should undergo a little later? For to others He was sending them as procurers and heralds of countless good things, but He said and proclaimed beforehand that they themselves should suffer irremediable terrors.

Then, to make them worthy of credit, He says:

'Heal the sick, cleanse the lepers, cast out demons;'

Freely you have received, freely give.

See how He takes thought for their character, and no less than for their miracles, showing that the miracles are nothing apart from these.

For indeed He restrains their pride, saying:

Freely you have received, freely give;

and He makes them keep themselves pure from the love of money.

Then, lest it be thought that these were their own achievement and they be lifted up by the miracles that were being wrought, He says:

You bestow no favour on those who receive you;

for you did not receive these things for a price, nor by your own toil;

so then, give to them in the same way;

for it is not possible to find a price worthy of these gifts.

Then, at once tearing up the root of evils, He says:

Do not acquire gold, nor silver, nor copper in your belts, no bag for the journey, nor two tunics, nor sandals, nor a staff.

He did not say, Do not take these with you, but rather, Even if it is permitted to receive them from another source, flee that wicked disease.

For by this He accomplished many good things:

first, He made the disciples free from suspicion;

second, He freed them from all care, so that they might devote all their leisure to the word;

third, He taught them His own power.

This indeed is what He says to them afterwards as well:

Did you lack anything when I sent you out without money and without sandals? He did not immediately say, Do not acquire;

but when He had said, Cleanse the lepers, cast out demons, then He said, Acquire nothing;

freely you have received, freely give;

thus supplying, through the very facts, what was expedient, and what was fitting for them, and what was possible.

But perhaps someone might say that the other matters would have their reason;

yet as for having no bag for the journey, nor two tunics, nor staff, nor sandals — for what reason did He enjoin this? Because He wished to train them in all strictness;

since above too He did not permit them to be anxious even for the coming day.

For indeed He was about to send them out as teachers to the whole inhabited world.

For this reason He also fashions them, so to speak, into angels out of men, releasing them from all care.

of this life, so that they might be held by one care only, that of teaching;

or rather, He releases them from that too, saying:

Do not be anxious about how or what you shall speak.

So that what seems to be exceedingly burdensome and grievous, this very thing He shows to be for them most easy and light.

For nothing makes one so cheerful as to be freed from care and anxiety;

and especially when it is possible, being freed from this, to lack nothing at all, since God is present and becomes to them in place of all things.

Then, lest they should say, From where then shall we obtain the necessary food? He does not say to them, Have you not heard that I told you before:

Look at the birds of the heaven (for they were not yet able to demonstrate this precept by their deeds);

but He added something far more modest than this, saying:

For the workman is worthy of his food;

showing that they ought to be fed by their disciples;

so that neither should they themselves be high-minded against those they taught, as though giving all and receiving nothing from them;

nor again should those be broken off, being despised by them.

Then, lest they should say, So do You bid us live by begging? and be ashamed of this;

He shows the matter to be a debt owed, both by calling them workmen, and by naming what is given a wage.

For do not, He says, because the labour is in words, think the benefit that comes from you to be small;

for indeed the matter involves many toils;

and whatever those who are taught may give, they bestow it not as a favour, but as rendering a recompense;

For the workman is worthy of his food.

And He said this, not declaring the apostolic labours to be worth only so much;

but rather both laying down a law for them to seek nothing more, and persuading those who give, that what is done by them is not an act of generosity, but a debt.

And into whatever city or village you enter, inquire who in it is worthy, and there remain until you depart.

For it is not, He says, because I said, The workman is worthy of his food, that I have opened to you the doors of all;

but even here I command you to exercise much strictness.

For this will profit you both for good repute, and for the very matter of being fed.

For if he is worthy, he will surely give food;

and especially when you ask nothing beyond what is necessary.

And not only does He bid them seek out the worthy, but also not to move from house to house, so as neither to grieve the one who receives them, nor to gain for themselves a reputation for gluttony and fickleness.

For this He indicated by saying, There remain until you depart.

And this too may be learned from the other evangelists.

Do you see how by this also He made them both venerable, and made those who received them earnest, showing that these were rather the ones who gained, both in respect of glory and in respect of benefit? Then, going over this very point again, He says:

And as you enter the house, greet it.

And if indeed the house is worthy, let your peace come upon it;

but if it is not worthy, let your peace return to you.

Do you see up to what point He does not decline to give directions? And that with good reason.

For He was preparing athletes of godliness and heralds for the inhabited world;

and by this training them to be moderate, and making them lovable, He says:

And whoever will not receive you, nor listen to your words, as you go out of that house or city, shake off the dust of your feet.

Truly I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.

For do not, He says, because you teach, on that account wait to be greeted by others, but take the lead in showing honour.

Then, showing that this is not a bare greeting, but a blessing, If, He says, the house is worthy, it will come upon it;

but if it acts insolently, the first punishment is not to enjoy the peace;

and the second, that it will suffer the fate of Sodom.

And what concern to us, one asks, is the punishment of those men? You shall have the houses of the worthy.

But what is the meaning of, 'Shake off the dust of your feet'? Either it was to show that they had received nothing from them, or that it might become a testimony against them of the long journey which the apostles had undertaken for their sake.

But consider with me how He does not yet give them everything at once.

For neither does He as yet grant them foreknowledge, so as to learn who is worthy and who is not such.

How then did He Himself lodge with a publican? Because that man had become worthy through his conversion.

But consider with me how, having stripped them of everything, He gave them everything, permitting them to abide in the houses of those who were being taught, and to enter possessing nothing.

For in this way they were both freed from anxiety, and they persuaded those men that they had come solely for the sake of their salvation—both by carrying nothing with them, and by demanding of them nothing beyond the necessities, and by not entering indiscriminately into all men's houses.

For He did not wish them to appear illustrious from the signs alone, but even before the signs, from their own virtue.

For nothing so characterizes the philosophic life as freedom from superfluity and, so far as is possible, freedom from want.

This the false apostles also knew; for which reason Paul too said,

'That wherein they boast, they may be found even as we.'

But if those who are in a foreign land and going to strangers ought to seek nothing beyond their daily food, how much more those who remain at home.

Let us not merely hear these things, but let us also imitate them.

For it was spoken not concerning the apostles only, but also concerning the saints who came after them.

Let us therefore become worthy to receive them.

For according to the disposition of those who receive them, this peace both comes and again flies away.

For this comes to pass not only from the boldness of those who teach, but also from the worthiness of those who receive.

Let us not think it a small loss to fail to enjoy such peace.

For this the prophet also proclaimed beforehand of old, saying,

'How beautiful are the feet of those who preach the gospel of peace!'

Then, interpreting its dignity, he added, 'of those who bring good tidings of good things.'

This peace Christ also declared to be great, when He said,

'Peace I leave with you, My peace I give unto you.'

And we must do everything so as to enjoy it, both in the house and in the church.

For in the church too the one who presides gives peace.

And this is a figure of that peace, and one must receive him with all eagerness—by the disposition rather than by the table.

For if to fail to share from one's table is burdensome, how much more burdensome would it be to reject the one who speaks? For your sake the presbyter sits, for your sake the teacher stands, toiling and enduring hardship.

What excuse then will you have, if you do not even provide him the reception that comes from listening? For the church is the common house of all, and after you have gone in first, we too enter, preserving the figure of those apostles.

For this reason we also pronounce peace upon all in common, immediately as we enter, according to that law.

Let no one therefore be slothful, let no one be distracted, when the priests have entered and are teaching;

for no small punishment is laid up for this.

For I for my part would rather, having entered ten thousand times into the house of one of you, be at a loss, than speaking here not be heard.

This is more burdensome to me than that, since this house is also the more sovereign one.

For here indeed our great possessions are laid up;

here are all our hopes.

For what here is not great and awe-inspiring? For this table is far more precious and more delightful, and this lampstand than that lampstand.

And they know how many diseases they have loosed who with faith and at a fitting time anointed themselves with oil.

And this coffer too is far better and more necessary than that coffer;

for it holds shut up within it not garments, but almsgiving, even though those who possess it are few.

Here too is a couch better than that;

for the repose that comes from the divine Scriptures is more delightful than any couch.

And if the affairs of our concord were rightly ordered among us, we should have had no other house besides this one.

And that what has been said is not burdensome, the three thousand and the five thousand bear witness, who had one house and one table and one soul;

for, it says, 'of the multitude of them that believed the heart and the soul was one.'

But since we fall far short of their virtue, and are separated according to our houses, let us at least, when we are gathered here, do this with eagerness.

For if in other things we are poor and needy, yet in these we are rich.

Wherefore here also receive with love us who enter in unto you.

And when I say, 'Peace be unto you,' and you then say, 'And to your spirit,'

say it not with the voice only, but also with the disposition;

not with the mouth, but also with the understanding.

But if here indeed you say, 'Peace also to your spirit,' while outside you war against me, reviling and slandering, secretly heaping upon me countless reproaches—what sort of peace is this? For I, even if you revile me ten thousand times, give you peace with a pure heart, with a sincere disposition, and can never say anything evil concerning you.

And if I ever rebuke you, I do this out of care for you.