馬太福音講道集 第 72 章

"But when the Pharisees heard that He had put the Sadducees to silence, they were gathered together in one place;

and one of them, a lawyer, asked Him a question, tempting Him, and saying:

Master, which is the great commandment in the law?" (1)

Again the evangelist sets down the reason on account of which they ought to have kept silent, and thereby also shows forth their boldness.

How and in what way? Because, when those others had been silenced, these again assailed Him.

For though they ought even from this to have kept quiet, yet they contend on behalf of their predecessors, and put forward the lawyer, not wishing to learn, but making trial of Him;

and they ask, "Which is the first commandment?" For since this was the first, namely, "Thou shalt love the Lord thy God,"

expecting that it would afford them some handle, since He would correct it, because He was showing Himself also to be God, they put forward the question.

What then does Christ do? Showing from whence they had come to these things—from their having no love, from being consumed with envy, from being taken captive by jealousy—He says:

"Thou shalt love the Lord thy God."

This is the first and great commandment.

Thou shalt love thy neighbour as thyself.

And why does He say, 'Like unto this'? Because this commandment prepares the way for that one, and in turn is itself upheld by it.

For everyone that doeth evil hateth the light, and cometh not to the light.

The fool hath said in his heart,

And what follows from this? They are corrupt, and are become abominable in their doings.

The love of money is the root of all evils;

which while some coveted after, they have erred from the faith.

And, He that loveth Me will keep My commandments.

And His commandments, and the sum of them, are these:

Thou shalt love the Lord thy God, and thy neighbour as thyself.

If then to love God is to love one's neighbour,

For, 'If thou lovest Me,' He says, 'O Peter, feed My sheep;'

and since to love one's neighbour effects the keeping of the commandments, He fittingly says:

On these two hang all the Law and the Prophets.

For this reason He does here the very thing which He did before.

For there, when He was questioned about the manner of the resurrection, He also taught the resurrection itself, instructing them beyond what they had inquired;

and here, being asked about the first commandment, He tells also the second, which falls not far short of that first;

(for it is second, yet like unto that one;) hinting to them whence the question had arisen, namely, out of enmity.

By this He shows Himself to be obedient both to the Law and to the Prophets.

But wherefore does Matthew say that the man asked tempting Him, while Mark says the contrary? For 'Jesus,' he says, 'seeing that he had answered discreetly, said unto him:'

Thou art not far from the kingdom of God.

They are not contradicting themselves, but rather are in full agreement.

For at the outset he asked in order to tempt Him;

but having profited from the answer, he was commended.

For neither did He commend him at the outset;

but when he had said that to love one's neighbour is more than the whole burnt offerings, then He says:

Thou art not far from the kingdom;

because he had looked beyond the low and mean things, and had laid hold of the beginning of virtue.

For indeed all those things exist for this end, both the sabbath and the rest.

And even so He did not frame for him a complete praise, but one that was still lacking.

For to say, 'Thou art not far,' shows that he was still at a distance, that he might seek after what was lacking.

And if, when he had said that God is one, and beside Him there is none other, He praised him, marvel not;

but learn even from this how He answers according to the understanding of those who come to Him.

For even though they say countless things about Christ unworthy of His glory, yet this at least they will not dare to say, that He is not God at all.

For what reason then does He praise the man who had said that beside the Father there is no other God? Not because He was excluding Himself from being God;

but since it was not yet the time to unveil His own Godhead, He lets the man remain in his former doctrine, and praises his sound knowledge of the ancient truths, so as to make him fit also for the teaching of the New Covenant, introducing it in its due season.

And moreover, the words, 'One God, and beside Him there is none,'

both in the Old Covenant and everywhere, were spoken not for the setting aside of the Son, but in contradistinction to the idols.

So that in praising this man too for having spoken thus, He praises him with this understanding in view.

Then, since He had answered, He asks a counter-question in turn:

'What think ye of Christ? whose son is He?' They say unto Him, 'The Son of David.'

Behold, after how many miracles, after how many signs, after how many questionings, after so great a demonstration of His concord with the Father — both in words and in deeds — and after having praised the man who had said that 'God is one,' He asks:

in order that they might not be able to say that, while He indeed wrought miracles, He was nonetheless opposed to the Law and an enemy of God.

For this reason, after so many such things, He puts the question, secretly leading them on to confess that He too is God.

And the disciples too He first asked what the others said, and only then asked them themselves;

for otherwise they might well have called Him a deceiver and a wicked man, inasmuch as they were uttering everything without restraint.

Therefore it is the verdict of those very men that He scrutinizes.

For since He was now about to go to the Passion, He sets forth the prophecy that plainly proclaims Him Lord — yet not simply, nor as coming to this as His primary aim, but from a reasonable occasion.

For having first questioned them, and since they did not answer the truth concerning Him — for they said He was a mere man — He, overturning their mistaken opinion, thus brings in David proclaiming His Godhead.

For those men supposed that He was a mere man, wherefore also they said, 'The Son of David';

but He, correcting this, brings forward the prophet, bearing witness to His lordship, and to the genuineness of His

sonship, and to His equality of honor with the Father.

And not even up to this point does He stop;

but so as also to strike fear into them, He adds what follows, saying:

'Till I make thine enemies thy footstool.'

that even in this way He might win them over.

And lest they should say that it was in flattery He so called Him, and that this verdict was merely human, behold what He says:

'How then doth David in the Spirit call Him Lord?' Behold how modestly He introduces the verdict and glory concerning Himself.

First He said, 'What think ye? whose son is He?' so that by means of a question He might lead them to an answer.

Then, when they had said, 'The Son of David,' He did not say:

'And yet David saith thus,' but again in the manner of a question:

'How then doth David in the Spirit call Him Lord?' — so that what was said might not repel them.

Wherefore neither did He say, 'What think ye concerning Me?' but, 'Concerning Christ.'

For this reason the apostles too discoursed with reserve, saying:

'Let me speak freely unto you of the patriarch David, that he is both dead and buried.'

And He likewise, for this reason, introduces the doctrine as it were in the manner of a question and of a syllogism, saying:

'How then doth David in the Spirit call Him Lord, saying:

The Lord said unto my Lord, Sit thou on My right hand, till I make thine enemies thy footstool'? And again:

'If David then call Him Lord, how is He his son?' — not doing away with His being David's son, far from it;

for otherwise He would not have rebuked Peter on this account;

but rather correcting their erroneous supposition.

So that when He says, 'How is He his son?' this is what He means:

For those men were saying that He was only his son, and not also his Lord.

And this too He says after the testimony, and even then with reserve:

'If David then call Him Lord, how is He his son?' Yet nevertheless, even after hearing these things, they answered nothing;

for neither were they willing to learn anything of what was needful.

Wherefore He Himself adds, saying that He is his Lord.

Or rather, not even this itself does He say absolutely, but taking the prophet along with Himself, because He was so greatly disbelieved by them and slandered among them.

And this above all we must keep in view, that even if something lowly and reserved be spoken by Him, we should not be offended;

For this was the reason, along with many others besides, that He conversed with them by way of condescension, coming down to their level.

Therefore now also He lays down doctrine in the form of question and answer;

and in this way too He hints at His own dignity.

For it was not the same thing for the Jews to hear Him called Lord, and to hear that David called Him so.

But consider with me also the fitness of the occasion.

For when He had said, 'The Lord is one,' then He also spoke concerning Himself, that He is Lord, and this from prophecy, no longer from works alone.

And He shows the Father defending Him against them on His behalf;

for He says, 'Until I make Your enemies the footstool of Your feet;'

and from this too He shows the great concord and honour of Him who begot Him toward Himself.

And this is the conclusion He sets upon His discourses with them, a lofty and great one, and sufficient to stitch up their mouths.

For indeed from that time they were silent, not willingly, but because they had nothing to say;

and thus they received a mortal blow, so that they no longer dared to attempt the same things thereafter.

'For no one,' it says, 'dared from that day to question Him.'

And this was of no small benefit to the multitudes.

Therefore now He turns His discourse toward them, having removed the wolves and repelled their plots.

For those men gained nothing, being taken captive by vainglory and falling into this dreadful disease.

For dreadful is this disease, and many-headed;

for some are lovers of office because of it,

others are lovers of money, and others of power.

And making its way onward, it comes even upon almsgiving, and fasting, and prayers, and teaching;

and many are the heads of this beast.

But that one should be vainglorious over those other things is nothing marvellous;

but to be so over fasting and prayer—this is the strange thing, and full of tears.

But lest we should merely accuse again, come, let us also tell the way by which we shall flee from this.

Against whom, then, shall we first strip for the contest? Against those who are vainglorious over money, or over garments, or over offices, or over teachings,

or over arts, or over the body, or over beauty, or over adornments, or over cruelty, or over benevolence and almsgiving, or those

who are vainglorious over wickedness, or over death, or after death? For indeed, as I said, this disease has many tentacles, and reaches even beyond our life.

'For so-and-so,' one says, 'has died;'

and in order to be admired, he charged that such and such things should be done;

and for this reason so-and-so is poor, and so-and-so is rich.

For this is the grievous thing, that it is composed even of contraries.

Against whom, then, shall we take our stand and array ourselves first? For one and the same argument does not suffice against all.

Would you, then, that it be against those who are vainglorious over almsgiving? To me at least it seems good;

for I love this practice exceedingly, and I grieve to see it marred, and to see vainglory plotting against it, like some corrupting nurse against a royal maiden.

For it nourishes her, but unto shame and loss, playing the procuress, and bidding her despise her father, and adorn herself to please filthy and abominable men;

and it puts upon her such adornment as those outside desire—shameful and dishonourable—not such as the father desires.

Come, then, let us direct our words toward these, and let there be some act of almsgiving done with lavishness, for display before the many.

Well then, first it leads her forth out of the paternal chamber.

And whereas the father commands that she should not appear even to the left hand;

yet this one displays her to the slaves, and to any chance persons, and even to those who do not know her.

Have you seen the harlot and the procuress casting her into love of unseemly men, so that she is fashioned according to whatever those men command? Do you wish to see how such a soul is made not merely a harlot, but also mad? Then consider well her disposition. For when, forsaking heaven, she runs after runaway slaves and household drudges, pursuing along the streets and alleys those who hate her, the base and ill-favored, those who do not even wish to look upon her, those who, because she is inflamed with passion for them, hate her, what could be more frenzied than this? For most men hate none so much as those who crave the glory that comes from them.

At any rate they weave countless accusations against them, and the same thing happens as if someone were to drag a virgin, a king's daughter, down from the royal throne and command her to give herself over to gladiators and to men who spit upon her.

These men, then, the more you pursue them, so much the more do they turn away from you;

but God, if you seek the glory that comes from Him, so much the more both draws you to Himself and praises you, and renders you an abundant recompense.

And if you wish to learn her loss from yet another quarter: when you give for display and for vainglory, reckon up how much grief thereafter comes upon you, and how unceasing is the despondency, while Christ resounds in your ears and says that you have lost all your reward.

For everywhere vainglory is an evil, but most of all in almsgiving, because it is the utmost cruelty to parade abroad the misfortunes of others, and all but to reproach those in poverty.

For if to speak of one's own good deeds is to reproach, what do you suppose it is to publish these abroad even to many others? How then shall we escape this dreadful thing? If we learn to show mercy, if we consider whose glory it is that we are seeking.

For tell me, who is the Master-craftsman of almsgiving? Clearly it is God, who brought the thing to light, who knows it above all others, and who practises it toward infinity.

What then? If you are learning to be a wrestler, to whom do you look, or to whom do you display yourself in the wrestling-school—to the man selling vegetables and fish, or to the trainer? And indeed the former are many, while the latter is one.

What then? If, while he admires you, others mock, will you not also join him in laughing them to scorn? And what if you are learning to box? Will you not look toward the one who knows how to teach this in the same way? And if you are pursuing rhetoric, will you not accept the praises of the orator and despise those of the rest? How then is it not absurd that in the other arts we look to the teacher alone, but here we do the very opposite?—and that too when the loss is not equal.

For there, if you wrestle according to what pleases the many, and not according to what pleases the teacher, the loss is in the wrestling-match;

in respect of showing mercy—become therefore like Him also in respect of not making a display.

For indeed, when He healed, He would say that they should tell no one.

But do you wish to be called merciful among men? And what is the gain? The gain indeed is nothing, but the loss is infinite.

For these very men whom you summon as witnesses become robbers of the treasures that are in the heavens;

or rather not these men, but we ourselves, who plunder what is our own and scatter abroad what is laid up on high.

O the strange calamity and this monstrous affliction!

Where moth does not destroy, nor thief break through, vainglory scatters.

This is the moth of the treasures that are yonder;

this is the thief of the abundance that is in the heavens;

this filches away the wealth that cannot be plundered;

this ruins and destroys all things.

For when the devil saw that that region was inviolable by robbers and by the worm and by all the other stratagems, through vainglory he filches away the wealth.

But do you desire glory? Then does not the glory from Him who receives it—from God who loves mankind—suffice for you, but you must yearn also for that which comes from men? Take heed lest you undergo the very opposite;

lest someone condemn you as one who is not showing mercy, but making a parade and courting honour, as one who dramatizes the misfortunes of others.

For almsgiving is indeed a mystery.

Shut the doors therefore, that no one may behold what it is not lawful to display.

For indeed our mysteries are pre-eminently this—the mercy and loving-kindness of God.

For according to His great mercy He had mercy on us who were disobedient.

And the first supplication too is full of mercy, when we make entreaty on behalf of those beset by evil spirits;

and the second again, on behalf of others who are in penitence, seeking abundant mercy;

and the third again, on behalf of ourselves, and this one puts forward the blameless children of the congregation, calling upon God unto mercy.

For since we ourselves have condemned in ourselves our own sins, on behalf of those who have sinned much and deserve to be accused we ourselves cry out;

but on behalf of ourselves the children make entreaty—the children, for the imitators of whose simplicity the kingdom of the heavens awaits.

For this figure indicates this: that those who, like those children, are lowly and unfeigned, these above all are able to plead for the guilty.

But the mystery itself—of how great mercy, of how great loving-kindness it is—they know who have been initiated.

You too therefore, when according to your power you show mercy to a man, shut the doors;

let the one who is receiving mercy alone behold it;

and if it be possible, not even he.

But if you fling the doors open, you parade abroad your mystery.

Consider that the very person whose praise you seek will himself condemn you as well;

for if he is a friend, he will accuse you within himself;

but if he is an enemy, he will make a mockery of you before others as well.

And you will endure the very opposite of what you desire.

For you desire that he should say, 'What a merciful man!'

yet he will not say this, but rather, 'What a vainglorious, man-pleasing fellow!'—and other things far harsher than these.

But if you conceal your good deed, he will say all the contrary of these things: 'What a benevolent, merciful man!'

For God does not permit it to remain hidden;

but even if you conceal it, He will make it manifest, and the wonder will be the greater, and the gain the more.

So then, with respect to this very matter of being glorified, ostentation works against us;

for the very thing toward which we hasten and press on is precisely the thing that most sets itself against us.

For not only do we fail to gain the reputation of a merciful man, but we even gain the opposite;

and in addition to this we endure great loss as well.

For all these reasons, therefore, let us abstain from this vainglory, and let us love the glory that comes from God alone.

For thus shall we obtain glory even here, and shall enjoy the eternal good things, by the grace and lovingkindness of our Lord Jesus Christ, to whom be the glory and the might unto the ages of ages.